10.31 · The Gopīs' Songs of Separation

In this chapter are presented the verses of gopis gita ,which are like a group of lotuses, with prema as their honey and graceful tones and rhythms as their frangraces. These lotuses attract the bee called Krsna. Paying respects to Sanatana Goswami, Sridhara Svami and the gurus of my line, whose remnants are the sustenance of my life, I will begin to explain the gopi gita. "O beloved, because of your birth, Vraja has become glorious." Not mentioning more glorious than what, the implication is that it is more glorious than all planets or places. "But Vaikuntha is just as glorious." "But Vraja is more glorious (adhika). ThoughVaikuntha is most wonderful, of the most wonderful, Vraja is topmost, beyond which there is nothing." Other characteristics are then described. That maha laksmi (Indira) who is served by all in Vaikuntha, is serving Vraja constantly. Therefore Vraja is more prosperous than Vaikuntha. In this Vraja, filled with such topmost happiness because of Laksmi, only your dear gopis, are experiencing the most intolerable agony unheard of or unseen by anyone. We do not offer prayers to you to remove that suffering, but please, for certain, glance one time (drsyatam) towards this Vrndavana (atra) filled with happiness." "What will I see?" "In this happy Vrndavana, those dedicated to you are dying, searching for you. What a remarkable scene! Why are you putting you people suffering so much into danger? You should not think, ‘How have I put you in difficulty?’ for we have offered to you all of our life airs (tvayi dhrta asavah). We would be happy if our life airs, maddened by you, staying within our bodies, had burned in the fire of separation, and we had died. But instead, these life airs are happy to reside in you their happy master. But if the life airs are happily situated, how could you leave our bodies in danger? Therefore, it seems that you simply derive happiness in seeing our great suffering." In this verse the second syllable of each line is the same (ya), and the first and seventh syllable of each line also. The following verses are similar for the most part. This has been described in the Mukta Phalita Tika of Vopadeva.

May the gopīs be pleased with my eagerness as I desire to explain the meaning of their words dedicated to Kṛṣṇa. I to some extent accept the remnants of the nectar of the gopis’ song drunk by Śrīdhara Svāmī. Vraja is completely (adhikam) glorious because of your birth--since (hi) Lakṣmī resides here continually. She is not seen elsewhere. Or, Lakṣmī or all wealth (non-different from her) resides here at every moment (adhikam saśvat) since wherever she resides all wealth also resides. And by that influence everyone there has all auspiciousness. Only we are miserable, by fate, and to the extreme. Though you are omniscient, most merciful and most dear to us, you do not know this. They pray “Forget other things at this moment. Let this alone be known to you.” Let it be known to you (dṛṣyatām). In showing our suffering, you, who suffer from others suffering, will directly appear. That is the deep meaning. What is that suffering? Those who have been accepted by you, or who think they belong to you (tāvakāḥ) search for you in all directions, wandering here and there with great fatigue. They experience the greatest suffering in searching. They suffer for you. Otherwise they would not suffer. The word dayita (beloved) indicates compassion. They utter this out of misery. According to Kṣīrasvāmī dayita means “placing the heart.” This meaning gives a slight sense of criticism but is still acceptable. “Prema without cheating does not exist in the human world. If it does, there would be separation, and, with separation, who could live?” In separation from the beloved the woman cannot survive. That is true. But ordinary women do not die because of you. We maintain our lives with the hope of attaining you. Or, our senses are meant for you. We see by directing our senses to you alone. All the verses in the chapter have similar syllables and lines, with the same second syllable in each line (ya in the first verse) or sometimes the first syllable and the seventh syllable is the same in line. This is described in the Muktāphala commentary. The meaning of dṛśyatām is according to Śrīdhara Svāmī’s first explanation. This should be considered since seeing also refers to revelation and making known, just as cooking refers to softening food.

May the gopīs be pleased with my eagerness as I desire to explain the meaning of their words dedicated to Kṛṣṇa. To some extent I accept the remnants of the nectar of the gopis’ song drunk by Śrīdhara Svāmī. Vraja is more glorious than everything else or even Vaikuṇṭha (adhika). Vraja includes all their qualities because (hi) in Vraja (atra), at all times, Lakṣmī, increasing more and more, full of wealth, serves personally, at all times (adhikam), everything there without distinction. Or the queen of Vaikuṇṭha lives there in a surrendered mood, or coming and going, since she cannot stay there permanently, because there is more wealth there than in Vaikuṇṭha or because Lakṣmī is directly seen going from house to house in a humble mood. Hi can also mean certainly. Therefore it is said: tata ārabhya nandasya vrajaḥ sarva-samṛddhimān harer nivāsātma-guṇai ramākrīḍam abhūn nṛpa O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Lord and his qualities, and is therefore always naturally endowed with all wealth. Yet beginning from Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune. SB 10.5.18 Or though Kṛṣṇa was born in Mathurā, Vraja excelled its wealth. Or because they believed he was born in Vraja, they talk about his birth there. By that influence everyone there had all auspiciousness. Only we, stuck with misfortune, suffer at all times, exceedingly. That is not known by you, our dear life, most merciful and full of knowledge. For now let all else be. But that should be known. They pray. This should be known (dṛśyatām) or directly done. Seeing our suffering directly, being pained by our suffering, he will come. Being accepted by you (tāvakāṇ), or being your servants, we searched everywhere (dikṣu), in great pain. Because of being yours, we have suffered. They do not directly say “we” or “the gopīs.” They could not say this because of extreme humility caused by defeat on being rejected. Or thye spoke generally with a desire to announce their sorrow as his servants, in great pain. Or the statement becomes deeper by making a general statement. For the same reasons they later say apaśyatām (verse 15). “You are unintelligent. You should dedicate yourself to someone else.” Only you are pleasing. No relationship with anyone else is pleasing. It is said, “Prema without deception does not exist among men of this world. If it exists, there is separation, and in separation who can live?” In separation from the lover, the lovers cannot live. Because of you, we do not die. We maintain our lives because of you. We maintain our lives with the hope of attaining you. Or placing ourselves in you, our prāṇas are not destroyed (tvayi dhṛtāsavaḥ). All the verses in the chapter have similar syllables and lines, with the same second syllable in each line (ya in the first verse) or sometimes the first syllable and the seventh syllable is the same in line. This is described in the Muktāphala commentary.

Krsna said, "How can you conclude that I desire to see your suffering?" "Not only do you want to see us suffer, but you are killing us." That is the intention of this verse. "By the glance of your eyes you are calling us for love making (surata natha), and giving us happiness (varada). By your glances which are emanating the blazing fire of prema, you are killing servants who were purchased for free (asulla dasika). Is this not murder? Certainly, for murder does not need a weapon. Therefore Varada, who have destroyed (da from di to destroy) our of happiness in this world and the next (vara), if you actually owned us there would be no fault in either protecting us or burning us. But do you own us? You purchased us without payment, without bestowal of the marriage thread. We are just free maidservants, we became your slaves of our own will, foolishly." In describing the glance, the gopis indicate the cause of Krsna’s power to bewilder, to madden, and to expertly steal. "Your eye steals the beauty within the best blooming lotus (sat sarsi ja) growing in the clear lakes of the autumn in the saintly place , Vraja (sadhu jatam)." In this way the gopis describe the extraordinary beauty , fragrance, coolness, and softness of Krnsa’s eyes, which are able to enter into the secluded inner chambers inaccessible to the common man, and steal the treasure. "Those thieving eyes, sprinkling a powder of mohana and unmada, made us crazy, and thus freely made us give our treasure of conjugal pleasure and our life airs, which they then offered to you. (thus in the previous verse they gopis said our life airs are held by you (tvayi dhrta asavah). Having our treasures stolen, we are dying. And by doing this thievery, you are willingly accepting the sin of killing thousands of women. If you fear such sin, you should reveal yourself to us."

Your eye steals the beauty of the center of the lotus, the height of beauty, which appears when it is born in the autumn lake. Wherever the beauty of your eye is seen, there is no longer beauty seen in the lotus. The beauty of the lotus is defeated by the ever-fresh beauty of your eye. Only one eye is mentioned because by one eye you indicate your love. And if one eye has such beauty what can be said of the beauty of both eyes. This phrase can be connected with surata-nātha: O requester of love, by your eye which defeats the beauty of the lotus. You have made us desirous of you. You have given the blessing of making that desire stronger (varada). Thus we are not at fault. Rather we have good qualities since are your servants without taking a fee. The fault is with you. Now, however it has become a great fault. You are killing us. In order to show his fault, they indicate that he is absorbed in theft in three ways. He does not consider the great fault from taking the wealth of the righteous, he has knowledge of others’ secret treasures, and trespasses the greatest obstacles. The first aspect of thievery is expressed in the lotus growing in the autumn lake. The producer of the lotus, the lake, is pure. It is birth is pure (sādhu-jata). The qualities and form of the lotus are proper (sat-sarasija). The second aspect is expressed by the center of the lotus hidden within its petals within the huge water body. The third aspect is expressed by the center of the lotus being surrounded by a thousand petals, difficult to see, and being situated an unfathomable depth of water in a lake filled by the monsoon rains. You have stolen the beauty of the lotus even though it hides in fear of you. What to speak of stealing us innocent gopīs who wander fearlessly in Vraja and Vṛndāvana. Let us forget about being stolen by you. The beauty of the lotus is kept within your eyes, by her craftiness. But we, on the other hand, being innocent, stolen by force, serving causelessly without hatred, without any fee, are being killed by you. This is most unjust. Will you not kill us? People will not know about your theft. Should you not kill us? You say you are requesting love and that you offer all benedictions. We know all about that. That is all lies since you are killing us. Or te aśūlka-dāsikāḥ can also mean te śukla-dāsikāh: we are your servants accepting a wage, the beauty of your eye. Still you kill us by rejecting us. O oppressor (nātha) of those who are have great love (su- rata)! O stopper of benedictions (vara da)! You should come here to rid yourself of your faults.

Śrī-muṣā suggests that his eyes are the greatest thieves. There is a theft of great treasure equal to Lakṣmī, placed amidst the excellent objects of the devotees, at the best time, in the inaccessible water. For such theft, death is proper punishment. Actually this expresses the great beauty of his eyes. One eye only is mentioned out of agitation from intense bhāva. Or even one eye defeats the lotus. We are unpaid, low class maidservants (aśukla-dāsikāḥ). Surata-nātha and varada indicate that he should not make them die. Then his reputation as the fulfiller of the devotees’ desires in love (surata) and his previously state as the giver of benedictions (varada) would be destroyed. Since you are the lord of enjoyment in love, you made us desire you. By giving benedictions you confirmed this. Thus there is no fault in our bold request. Or “O wise one! By our death you will be blamed.” O lord of love by the eyes (dṛśā surata-natha)! By your eyes alone you give the happiness of enjoyment in love. Because of this killing (nighnataḥ), by not bestowing benedictions, it is a sin, murder (vadhaḥ). Or by the price in the form of your eyes (stealing from us), we have paid the price. Or without price, the maidservants have been killed. Or by the pain of separation or by your rejection, their death happens by itself. They address him as lord of love and giver of blessings out of anger in love or intense pain of separation. You cause pain (nātha) to those who are most attracted to you (su-rata). You destroy your benedictions (varada) or are the supreme destroyer. Do means to destroy. Thus you should come to prevent faults in yourself.

If you want to kill us, then why did you repeatedly save us from danger? It is not proper to save us and then kill us. You saved us from the water of the lake filled with Kaliya’s poison. You saves us from the vicious man eater, Aghasura the snake (vyala raksasa). You saved us from the rain poured down by Indra (varsadi). You saved us from Trnavarata (marut), from Indra’s thunderbolt, from the bull demon Aristasura (vrsa), from Vyomasura (mayatmaja), from some many types of fear (visvato). O best of men (rsabha) by killing the demons, by your personal protection, we, who have only you as our life, were saved. Though you protected all of vraja from the rain and other calamities, you also protected us. Putting our faith in you as our protector, we come to you for relieving us of the pain of being pierced by the five arrows of cupid, otherwise we will die in the flames of separation from you which are thousands of times more intense. Do you not fear the sin of killing our faith?" Though the killing of Aristasura and Vyomasura were future events, these were written in Krsna’s horoscope, and the gopis had heard of these future events from Garga, Baguri and other munis.

We have been protected by you as part of your general protection of Vraja and by protection of individuals. But you do not remember that it is improper to cut down a poisonous tree when it is growing? You protected the cows and cowherds from death when they drank its poison water of Kāliya-hrada. You protected us from Aghāsura, the snake Rākṣasa, for it was said: itthaṁ mitho ’tathyam ataj-jña-bhāṣitaṁ śrutvā vicintyety amṛṣā mṛṣāyate rakṣo viditvākhila-bhūta-hṛt-sthitaḥ svānāṁ niroddhuṁ bhagavān mano dadhe Kṛṣṇa, full of all powers, who is situated as antaryāmi in the core of everyone’s heart, heard the boys talking falsely among themselves like ignorant people, considering that truly a snake was beautifying Vraja, and knowing moreover that it was a Rākṣasa, wanted to prevent them from entering the demon’s mouth. SB 10.12.25 You protected us from Agha who swallowed the calves and boys. We were protected by your protecting all the living entities of Vraja. Protection of individuals that affect everyone is indicated in these examples. You protected us from wind mixed with rain, including hail, and from lightning by lifting Govardhana. This is protection of everyone. You protected us from Vatsāsura who appeared to be a calf but on being killed took the form of a huge bull. You protected us from Vyomāsura (which will be described later thought it took place when Kṛṣṇa was younger.) These pastimes indicate protection of individuals as protection of all. This is like the story of Varāha killing Hiraṇyakṣa. It is narrated out of sequence in the Third Canto, though it took place during Cākṣuṣa Manvantara. Vṛṣa-mayātmajāt may also be taken as vṛṣātmajāt (from the offspring of the bull, the calf demon) and mayātmajāt (from Vyomāsura, offspring of Maya). All are taken together by saying “You saved us from all fear.” His qualification for doing this is mentioned: O best of all men (ṛṣabha)!

By protecting the cows and cowherds from the poisonous water and by protecting all Vraja from the rain of Indra, you protected relatives and ourselves. Or all this protection took place by the auspiciousness of Kṛṣṇa’s presence. This is stated out of intense prema. You protected us from Vyomāsura. Though this took place later, they state this out of prema, in pain of separation, manifesting spontaneous omniscience. Though it took place in the future it is expressed in the past, to show the certainty of the event. We were saved from many types of sufferings. We cannot even count them. We were protected from Pūtanā, Śaktāsura, Tṛnāvarta, the Yamalārjuna trees, Baka, Vatsāsura, the forest fire, Keśī. Again and again we were protected by you or things related to you. That is natural for you since you are the best in mercy (ṛṣabha) or since you are the lord of Vraja. Here they mention themselves directly (vayam) in order to indicate to him to help them even now. Thus they say you protected us constantly (muhuḥ). You were most merciful, without indifference. Or they directly experienced these events as in a dream or hallucination, under the influence of prema. Thus the chronological order is missing out of confusion in separation. Or the events are arranged in order of less fear for Kṛṣṇa, with clear enumeration of the events. We were saved from the poisonous water, what to speak of from Aghāsura. Or we were saved from the demon Kāliya and others demons, from Pūtana, Baka and Agha, and from Śaṅkhacūḍa, a Yakṣa, non-different from the Rākṣasas mentioned (vyāla-rākṣasād). This is made clear in the story of Dhruva. The singular rākṣasāt is used to denote a species. You protected us from the storm of intoxicated Indra and from the wind of Tṛnavarta (mārutāt) and from the lightening at the time of the monsoon. You protected us from two forest fires and from other things like the cart (viśvataḥ). We and the cowherds (te) were protected by you (understood by context). By defeating Kāliya, you protected the cowherds from the poisonous water and you protected us when we wanted to enter the water and die in grief by your sweet glance. You protected Nanda from being swallowed by the snake. You protected all of Vraja from fear of Pūtanā falling on them. You protected the young boys from śakata and the yamalārjuna trees. You protected us from Śaṅkhacūḍa. You protected all of Vraja from the rain. These are stated as examples. We were protected by all these in general. Now however you should protect us by coming. Or the word kim is continued from the last verse. Were we protected from all these calamities? It would be better if they would kill us. The demons are listed with increasing tendency to kill them.

"O gopis, you speak without thoroughly investigating. I, son of Nanda, am the source of all bliss. You accuse me of the sin of killing women and destroying faith. Therefore, I will leave this place and hide myself so that for many births you will not see me." Fearing such response from Krsna, the repentant gopis began to praise him in order to please him. "You are not the son of a cowherd woman, but rather the soul within each jiva, the form of Vasudeva who inspires the heart, who witnesses everything (drk). We have heard this from Baguri and Paurnamasi. Thus we speak under inspiration from you. Therefore do not be angry with us, but be pleased with us. We have also heard about the cause for your appearance. Please hear that. Because Brahma (vikhanas) prayed for you to protect the universe (visva guptaye), you appeared in the womb of Yasoda." "If you know that, then by did you speak such harsh words to me?" Fearing such comment by Krsna the gopis said, " O friend, (sakhe), you have smothered us in the ocean of sakhya rasa. As you protect the whole universe as a friend, you should also protect us who reside within the universe." Another meaning : "One cannot find the such suffering of the gopis among all men, devatas, animals or birds, yet seeing our suffering you are blissful. Therefore we conclude, you did not appear in the womb of Yasoda, who is sensitive to a particle of suffering in others. We do not see any of her good qualities in you." "Then who am I?" "We think you are the soul pervading all entities (antaryami). The antaryami, though seeing all the sufferings of the jivas, resides there in the heart very comfortably. We do not know the reason for your appearing in this world, as you are so indifferent. Brahma, desiring the increase in the creation, prayed "Stay hidden (visva guptaye), because if you revealed yourself, all the jivas will get liberated by devotion to you, and will leave the universe. Though you appear, remain hidden, so that no one understands that you are the supreme Lord. What to speak of ordinary men, who disregard you as the Lord in your human like pastimes, even those surrendered to you will take on the role of demons (lika Jarasandha). Thus I will be able to carry out the creation." To fulfill this desire of Brahma, you accept actions contrary to dharma such as stealing wives and objects from others, showing envy, pride and violence, to hide your true nature. Giving up your true nature which is difficult to give up, your neutrality, you have appeared in Gokula. And in order to accept others wives, you became our friend (he sakhe)."

From his powers they infer the following. They speak in order to praise him. Expressing their helpless condition with misery, they address him as the Lord, though he is also part of their family. There is no fault in this. You know that our hearts are suffering since you are the antaryāmī of all beings. What more can we say? They infer the cause of his appearance. By the prayers of your devotees, by appearing in our family, you protect the devotees in all conditions. You should not wait for certain conditions in relation to us, your beloveds. Now is the best condition. “But you are not my devotees.” Still we should be protected. Brahmā prayed that you should protect everyone (viśva-guptaye). But actually we are endowed with special love among all the devotees and therefore deserve special protection. Thus they exclaim “O friend!” Or, the words showing Kṛṣṇa’s lordship are expression of glorification they have heard from of sages. The aim of the gopīs is to have their desires fulfilled by appealing to those powers, even though they actually experience the sweetness of Kṛṣṇa as the son of cowherd with their conjugal love. This should be understood in later statements also. Or, khalu indicates negation as in the expression khalu kṛtvā: stop doing that. Witnessing everything, you are not the son of a cowherd woman but that is not true (khalu). Why? Brahmā prayed that you appear and you have appeared in a cowherd family. Therefore you should protect us. Or they speak with malice. You are not the son of Yaśodā, who is most merciful and gives us protection. You are Paramātmā, since you are indifferent to everyone. Controlled by Brahmā’s bhakti, you have appeared to protect the universe, using the pretext of being born as Nanda’s son. But you made friends with us as part of your childhood play. Thus you should protect us. Or the negative can be applied to all statements in the verse. You are not a friend (sakhe)! Perhaps (khalu) you are not the son of Yaśodā. Otherwise you would not be indifferent to us. You are not the antaryāmī of all beings. Otherwise you would know about our suffering. Brahmā did not pray for you to protect the universe. Otherwise you would have protected us. You did not take birth in a family of devotees. Otherwise you would display unconditional mercy.

You not only exist externally as the performer of various pastimes, but internally as well. Since you are the witness in all beings, you know our suffering. How much can we describe? “Yes I know, but everything should be done at the proper time.” By appearing in the world among the devotees by the prayers of Brahmā, you must protect the devotees at any time. It is not proper to choose a favorable moment for us, your devotees. In this avatāra you depend on the devotees, and go beyond your own work. This is made clear when he rescues the son of his guru. “You are not my devotees.” Still you should protect us, since Brahmā prayed that you should protect everyone during this avatāra. He prayed for the protection of the universe. Since you must fulfill the promise to your great devotee Brahmā, you should not ignore us. Moreover we should be especially protected because of special bhāva. You are our friend (sakhe). Or though you are the inner witness, are you not the giver of bliss to the gopīs (gopikā-nandandaḥ)? Yes you are. You came when Brahmā prayed. Therefore you should give us bliss. Or you are not Kṛṣṇa, who manifests his qualities as Bhagavān, with qualities like mercy, beautiful form and pastimes. You are Paramātmā. Taking the role of Vedāntists, they speak in great pain. You are certainly (khalu) not Kṛṣṇa. That is understood now. That is understood in the rest of the statements in the verse. Or in spite of the prayer of Brahmā you do not protect the universe, but destroy it (aviśva-guptaye). You were born in the family of Yadus, not the cowherds. Or O friend! This is uttered with sarcasm. The na in the beginning of the verse is supplied for all the statements. Are you really a friend? You are not the son of Yaśodā. If you were, you would not ignore us, after showing you are controlled by your devotee in the Dāmodara pastime. Or if you were the person who gives joy to all the women of Vraja (gopikā-nandandaḥ) you could not treat us in this manner. You are not the inner witness of all beings. If you were, you would know about our suffering. Brahma did not pray that you protect the world. If he did, then we would be qualified for your protection. You did not appear in the Yadu family. If you did, you would have unlimited mercy to persons related to them. Or you were requested to appear in the family of devotees (sātvatām) by Brahmā to protect the world since you are the witness in all beings. You (sa) appeared as ākāsa (khe), being neutral. Thus you are not the one who gives joy to the gopis (gopikā-nandanaḥ). Or u means O gopikā-nandanda! Vikhana means Kṛṣṇa’s grandfather. By your grandfather you were requested to protect the all people of Vraja (viśva-guptaye). You appeared in the family of cowherd devotees (sātvatām kule). What to speak of protecting us, you do not even know the suffering in our hearts. You are not the knower of what is in our hearts. You should destroy the great pain in our burning hearts. It is well known that his grandfather worshipped Viṣṇu for having the best son.

"O wonderful speakers, I disappeared in order to hear the nectar of words in anger and love. Now that that desire has been fulfilled, take any boon you wish from me." Thinking of such merciful words from Krsna, the gopis, being relieved, began to voice their individual desires in four verses. "O best of the Vrsnis, like the sun for the lotuses! Place your lotus hands on our heads." "Why?" " By this you destroy kama deva (kama dam), in fear of whose arrows we have surrendered to you, though that hand again ironically makes us lusty (another meaning of kama da). You cannot say that you cannot do this, because you give fearlessness to men who have surrendered to you when they fear samsara. For one who can give protection from fear of samsara, what effort would it take to protect a person from the danger of lust?" "If that is so, may I then place my lotus hand on your breasts? My mind desires to put my hands there instead." "No, your hands are held by the hands of Laksmi ( sri kara graham) in order to prevent you from placing your hands on her breasts, so we must also prevent that."

As in the previous verse they imagine his powers as the Lord. Your hand grants liberation (viracitābhayam). Your hand gives what people desire such as dharma, artha and kāma and also bhakti (kāma-dam). Your hand accepts to be controlled by the devotees because of their prema. It grants rasa because of prema. The sequence is in order of ascending excellence. That hand is like a lotus because by its nature it gives coolness and sweetness. Liberation here means freedom from various sufferings with the increase of a wealth of unobstructed prema. Artha, dharma and kāma are only accepted in their aspects which are suitable for attaining prema. Otherwise the devotees reject them. The whole description arises from enthusiasm of prema. “But you are not qualified for prema.” That is true. Because of your greatness, please place that hand on our heads. You have appeared in the Yadu dynasty particularly to reveal your unlimited sweetness (vṛṣṇi-dhūrya). You should give your hand because of your love for us (kānta). Or his hand giving relief from fear indicates his courage in removing fear of saṁsāra. Kānta indicates that he bestows all desires. You bestow all desires and bestow happiness (śrīkara-graham) since you hold the hand of Lakṣmī, controller of all wealth, because you control her in Gokula. Since you can bestow all wealth, you can fulfill our desire in the form of destroying our fear of separation. Attaining you, all other things are also attained. You are the outstanding member in Vraja, a part of the Vṛṣṇi dynasty. You should thus protect us and not ignore us. Thus place your hand on our heads for these two reasons. Accept us as yours.

As in the previous verse they imagine his powers as the Lord. Your hand grants liberation (viracitābhayam). Your hand gives what people desire such as dharma, artha and kāma and also bhakti (kāma-dam). Your hand accepts to be controlled by the devotees because of their prema. It grants rasa because of prema (śrīkara-graham). The sequence is in order of ascending excellence. That hand is like a lotus because by its nature it gives coolness and sweetness. Liberation here means freedom from various sufferings with the increase of a wealth of unobstructed prema. Artha, dharma and kāma are only accepted in their aspects which are suitable for attaining prema. Otherwise the devotees reject them. The whole description arises from enthusiasm of prema. “But you are not qualified for prema.” That is true. Because of your greatness, please place that hand on our heads. You can control Indra (vṛṣṇi-dhurya). Thus you should favor your devotees. O Kṛṣṇa who appeared in the Yadu dynasty to display unlimited mercy! The cowherds are also Yadus. You should do this because of your special bhāva. O beloved (priya)! Or there is a comparison with a lotus. The lotus, by destroying suffering, by its coolness, bestows all desires –there is destruction of suffering and bestowal of bliss (kāmadam). The highest result is also spontaneously produced. The hand gives freedom from fear of saṁsāra for those who are surrendered. Therefore destroy our fear of again being separated from you. O lover! Your hand bestows all desires (kāma-dam). It is all things and bestows all things. Kānta (lover), the best expression of Kṛṣṇa with the best quality, is placed before kāma-dam, though it should be placed last in the list of qualities. The reason it is placed before kāma-dam is to emphasize the conclusion, as explained in Bhāgavatāmṛta, or it expresses the present desire of the gopīs: attaining him as the lover will be the fulfilment of their desires. This is possible for you to hold the hand of Lakṣmī. Thus it is possible you will do this for us. Or put the hand held by Lakṣmī on our heads because you are bestow mercy to the Yadus (vṛṣni-dhūrya). This desire is later expressed by Akrura: apy aṅghri-mūle patitasya me vibhuḥ śirasy adhāsyan nija-hasta-paṅkajam dattābhayaṁ kāla-bhujāṅga-raṁhasā prodvejitānāṁ śaraṇaiṣiṇāṁ ṇṛnām And when I have fallen at his feet, my master will place his lotus hand upon my head-- a hand which destroys fear in all people who are greatly disturbed by the powerful serpent of time and who desire shelter. SB 10.38.16 And you are our lover (kānta). You can do this since you fulfill all desires (kāmadam). Or place on our heads your hand which has the marks of śaṅkha and cakra (śrīkara-graham), which destroys fear by destroying enemies, for persons surrendered (īyuṣām) to your feet because of fleeing from fear of enemies (saṁsṛter bhayāt). This interpretation avoids the majestic aspect (of Lakṣmī). You have appeared in the Yadu dynasty particularly to reveal your unlimited sweetness (vṛṣṇi-dhūrya). You should give your hand because of your love for us (kānta). Or his hand giving relief from fear indicates his courage in removing fear of saṁsāra. Kānta indicates that he bestows all desires. You bestow all desires and bestow happiness (śrīkara-graham) since you hold the hand of Lakṣmī, controller of all wealth, because you control her in Gokula. Since you can bestow all wealth, you can fulfill our desire in the form of destroying our fear of separation. Attaining you, all other things are also attained. You are the outstanding member in Vraja, a part of the Vṛṣṇi dynasty. You should thus protect us and not ignore us. Thus place your hand on our heads for these two reasons. Accept us as yours.

Other gopis said, "Take away the pain arising from the arrows of cupid in the women of Vraja by your smile, but not the pain of other women in svarga and elsewhere." This is mentioned in bhagavatam : vyoma yana vinitah kasmalam..."The women of svarga riding on their planes in the sky fainted from the pain of lust and their belts loosened." "O one who is victorious in the struggle with cupid (vira), you do not tolerate the pride stemming from our good fortune and the anger stemming from that. Your smile destroys of pride of your devotee." "Quickly take your boon" "Please honor us your servants." "If you are my servants, why are you giving me the order to serve you?" "Serve us by showing us your attractive lotus face."

Because of great agitation the gopīs pray for their desires in three verses, first by praying only for acceptance by him. They pray first for general association with him. Accept your servants by standing nearby to remove our sorrow. Let that desire be! Show your attractive face similar to a lotus flower. You will do this because you remove the pain of the people of Vraja (vraja-janārti-han). If you do not sow your face, we will die, and your name will not be true. You are strong (vīra). Thus, though you do not accept us, you are fully capable of doing so. You destroy the pride of your devotees simply by your smile. Therefore you disappeared. This phrase indicates his great attractiveness. We must see that face. O friend! In accepting us, you can act as a friend. Or, in not accepting us, we will suffer and then you will suffer. As friends we will both suffer. However this indicates the fault of destroying their faith. Though they are friends they fear that they have been too bold, because of their humility in separation. Thus they say “We are your servants.” We are just women (yoṣitām). Since we have no ability, you must be merciful to us. Or, among women you destroy the pride of those who are married to you (nija-jana). Therefore accept us as your wives by showing your face and other means indicated till the end of verse 8. Or, out of great pain, they speak in affectionate anger. Though you destroy the pain of the people of Vraja, you are strong and capable (vīra) of killing women! Therefore we are almost dead. Your false smile takes way the happiness of your devotees. Accept those who are not your servants. (abhavat). Show your beautiful lotus face to us since we will certainly die. But the purification takes place just by offering respects.

You should not only place your hand on your heads but fulfill our desire. What was previously stated they expresses with great longing. By this, they show he is qualified for worship. If you do not accept us, by dying we will stop the pain. O hero (vira)! You are capable of giving even what should not be given. You destroy pride just by your smile. Why do you have to disappear to destroy our pride? Or his great attractiveness is indicated. Therefore we must see him. O friend! This indicates a special type of response. Or you should grieve after seeing our unfortunate state when you do not respond to us, since friends experience each other’s suffering. Or if you do not respond, you will be at fault for destroying trust as a friend. “I do not care for all this.” They then speak in misery. We are your servants. It is most unsuitable to ignore those who have surrendered to you. Or “Follow Balarāma.” We are your servants, not anyone else’s. Show with love (caru) or with a close view your lotus face, with its glance, a movement of the brow and smile. Just by seeing your face which is like a lotus, it removes the pain causes by separation. You must show mercy because we are women (yoṣitām) with no ability. Or if you do not show your face those who take you as their life will die. Or women by the happiness of seeing you become fully devoted to you. Therefore you should show your face to them. Or among women, you should accept those who are your own as your wives. Your smile destroys our pride. Therefore accept them as your servants. The method is explained. Show your lotus face. This method continues till the end of verse 8. Or O hero of women (vira yoṣitām)! You are capable of killing women. We are about to die. Respond to those who are not your servants (abhavat-kiṅkarīḥ). Show us your beautiful lotus face since our death is certain. This is uttered in great pain, and anger.

Other gopis said, "Place your lotus feet upon our breasts." "Why?" "In order to diminish the pain of our desire." Because they have the greatest knowledge of love, the gopis endowed with the greatest prema, without desire to remove their pain or attain happiness, who serve with body, words and mind only for Krsna’s happiness, who display the pain of love, youth and beautiful form for increasing Krsna’s conjugal joy, never weaken prema with their clever words, but rather weaken only lust. When one person sees his glutton friend wants to eat, wanting to feed him from affection, endeavors to obtain four types of sweets, they friend may ask, "Where are you going?" the other will answer, "I am going for my own purpose, not for you." Affection for a friend becomes more attractive through the clever use of words. If he says, "This is for your satisfaction, not mine, since I have no desires,." then the prema is diminished. In the prema samput it is said, "As long as the light of prema does not show itself explicitly, it keeps the hearts of the two lovers lit constantly. But when it goes out through the door of the mouth, quickly it gets extinguished or becomes feeble." That the gopis have no interest in their own pleasure is indicated by the Lords’ words "na paraye’ham"( I cannot repay the debt to you.), which also show the Lord’s being under their control. That Krsna is controlled by prema, not lust, is seen in all scriptures. "If I place my feet on your breasts, I fear that I will commit sin." Fearing such a comment from Krsna, the gopis therefore say, "If you destroy the sins of those surrendered to you, what is the question of your fearing sin?" "If I place my tender feet on your hard breasts, I will get pain." "You feet follow the cows, who go to very rough places to eat grass. If your feet tolerate that, then you cannot say that our breasts are too hard." "It is inappropriate to place my feet on your breasts which are decorated with many ornaments." "Your lotus feet, the abode of opulence (sri niketana), will be the best ornament for our breats." "I am afraid of your husbands." "If you were not afraid when you placed your feet on the hoods of Kaliya, then why should you be afraid of our weak husbands?"

Praying for his external association outside the heart, like some external ointment, in order to get relief from their pain of separation in their heart, out of humility, they pray only for association with his feet. Place your extraordinary lotus feet on the breasts of us, your surrendered servants. “You are fearless, but I fear obtaining sin.” Why should you fear sin? Your feet destroy the sins of persons like Nalakuvera and Maṇigrivā, who just approach those feet and offer respects. “But it is improper for me to act like this for you. This is full of sin, such as drinking liquor.” Those feet follow the cows going from forest to forest and do not suffer greatly. Or, “It is not proper to associate with ignorant persons like you.” You follow the cows which simply eat grass even if sugar is placed before them. They are also ignorant. You should have mercy on us like you have for the cows. “How can I place my feet on your splendid breasts?” Since your feet are endowed with the greatest beauty (śrī-niketanam) they will decorate our breasts attractively. “I am afraid of your husbands, since I am timid by nature.” You placed your feet on Kāliya’s heads, so what fear do you have? And those feet are suitable for destroying the desire in our hearts since they can destroy the poison of all anarthas. In this the ability of his feet to destroy sin is modified by four phrases. “So this is what you desire, destruction of sin?” No, destroy the desire in our hearts. That is our goal. Verse 19 says, “O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that your feet will be hurt.” Thus the destruction of the desire in the heart will be established with possession of affection. Previously they said that he should place his hand on their head in the singular. By putting your hand on one head, we will all accept that. This is said out of humility. Now however, they say “Put your feet on our breasts (plural).” Attaining somewhat of an individual relationship, out of individual greed, humility is no longer satisfying. They thus speak out of individual greed.

Place your extraordinary lotus feet (te) on the breasts of us, your surrendered servants (te). Those feet destroy the misery of saṁsāra (pāpam) or the strongest desires. They follow after the cows in the pasture. This shows mercy in caring for the animals of Vraja. The four descriptive terms show the destruction of sin. “Do you desire my foot on your breast for this purpose?” No. Our goal is destruction of the desires in our hearts. Our desires are unlimited and your foot is suitable, wandering everywhere. This is for us and for you. The comparison with the lotus indicates that the foot produces all results and is the highest goal. Or “O fearless women! I am afraid of sin.” Your foot destroys the sins of all beings, of those who have offered respects even once, who have somehow surrendered to you. Why should you be afraid of sin? Or “I cannot act like this with you who are filled with sin.” You should destroy our sins, since we have surrendered to you. Sakṛd eva prapanno yas tavāsmīti ca yācayet Abhayaṁ sarvadā tasmai dadamy etad vrataṁ mama To the person who surrenders even once to me saying “I am yours” I deliver him from fear. That is my vow. Rāmāyaṇa “I should not apply that tender foot to cruel persons, since the foot will suffer.” Your feet do not suffer in wandering from forest to forest herding the cows. We, like the ignorant cows, should receive your mercy. “Is it suitable to place my feet on your beautiful breasts?” Your feet are the abode of Lakṣmī. Since your feet are full of all wealth, our breasts will be the best ornaments. “Since I am fearful by nature, I am afraid of your husbands.” You placed your feet on the hoods of Kāliya. Or you destroyed the poison by putting your feet on his head. In the same way destroy the poison of the desire in our hearts by placing your feet there. Previously they requested that he place his hand on their heads (singular used to show unity of all of them). This would not give rise to rivalry. Now they request he put his feet on their breasts (plural), individually. Thus he should also place his hands on each of their heads. Because this gives rise to rivalry, for special rasa, he should to this simultaneously to all individually, so that no distinctions are indicated. It will be the remedy for the malady which is unseen, being in the heart.

" O women more dear to me than my life, dear gems, you are my very life. I am not indifferent to you. Why do you not have faith in this servant bound by golden chains and golden prema? Have faith in me. You know me like the bangles on your auspicious hands." Hearing such words from Krsna, other gopis said, "We have become overcome with bliss on tasting the sweetness of your words, which are composed of sweet syllables (madhuraya), with various meanings in each beautiful phrase, which reveal the mind of an intelligent person. Please rejuvenate us bewitched women by letting us again (punah) drink the nectar of your lips." Another meaning is, " Please let us bewildered women drink the nectar of your lips, and again (punah) put us into bewilderment."

Worried that there is no remedy for the pain caused by bewilderment induced by the desire to drink his words which are similar to the fragrance of his face, they pray for the nectar of his lips, medicine to drink along with the external medicine of his physical association. Revive us with the nectar of your lips, otherwise we will soon die. Why? By remembering your words we faint and almost die. They remember words like the following: svāgataṁ vo mahā-bhāgā āsyatāṁ karavāma kim yan no didṛkṣayā prāptā upapannam idaṁ hi vaḥ Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? That you have come here to see me is most appropriate. SB 10.23.25 kaṭhorā bhava mṛdvī vā prāṇās tvam asi rādhike | asti nānyā cakorasya candralekhāṁ vinā gatiḥ ||82|| O Rādhā! Whether you are harsh or gentle to me, you are my very life, just as the cakora bird takes shelter of the crescent moon. Vidagdha-mādhava Those words are charming to all beings because they are tender with prema, sweet with proper placement of syllables and correct intonation and attractive (valgu), filled with longing, qualification, attachment and beauty. The words are attractive to the intelligent, giving joy by depth of meaning, ornaments, emotions, rasa and essence expressed though direct and indirect meaning of words. In a fainting state, they address themselves as imā (those persons), to indicate that they are present at that time for certain, visible to the eyes. “How can I give something that cannot be given?” O vīra you are most merciful (dayavīra) or generous (dānavīra). In speaking he also had a beautiful, playful glance (puṣkarekṣaṇa), which increased the attraction of the words. paryācitāmṛta-rasāni padārtha-bhaṅgī- valgūni valgita-viśāla-vilocanāni | bālyādhikāni mada-ballava-bhāvinībhir bhāve luṭhanti sukṛtāṁ tava jalpitāni || Your conversations with the impassioned wives of the cowherds, which are attractive with skilful verses and word play, which cause rasas completely filled with nectar, which cause the wide eyes of the gopīs to quiver, and which increase constantly because of the playfulness of youth, tremble within the love-laden hearts of the pious women. Kṛṣṇa-karṇāmṛta Or, since we are bewildered by your words, we have become your servants (vidhikarīḥ). All our discrimination has disappeared because of bewilderment. Or, because of your words we have become your servants. But because of the pain of separation, we have fainted.

Revive us with the nectar of your lips, otherwise we will die. We faint because of your words which we now remember. “There is no one dearer than you women.” Fainting accompanies death. We faint without the nectar of your lips. The remedy is the nectar. By attaining that we are cured. Nothing else will cure us. That is quite suitable. We follow your order (vidhi-karīḥ). The cause of fainting from the words is described. The word are sweet like nectar. Or they give intoxication (madhum rāti). Why? The words are attractive by meaning and sound. They attract the minds of women (vadhu-manojñayā). The words are attractive to mind and ears. In a fainting state, they address themselves as imā (those persons), to indicate that they are present at that time for certain, visible to the eyes. “How can you faint just by words?” You are endowed with great abilities (vīra). Your words are similar. “How can I give something that cannot be given?” O vīra you are most merciful (dayavīra) or generous (dānavīra). In speaking he also had a beautiful, playful glance (puṣkarekṣaṇa), which increased the attraction of the words. paryācitāmṛta-rasāni padārtha-bhaṅgī- valgūni valgita-viśāla-vilocanāni | bālyādhikāni mada-ballava-bhāvinībhir bhāve luṭhanti sukṛtāṁ tava jalpitāni || Your conversations with the impassioned wives of the cowherds, which are attractive with skilful verses and word play, which cause rasas completely filled with nectar, which cause the wide eyes of the gopīs to quiver, and which increase constantly because of the playfulness of youth, tremble within the love-laden hearts of the pious women. Kṛṣṇa-karṇāmṛta Or, since we are bewildered by your words, we have become your servants (vidhikarīḥ). All our discrimination has disappeared because of bewilderment. Or, because of your words we have become your servants. But because of the pain of separation, we have fainted. The unskillful women are attracted by your words (avadhu) what to speak of the skillful women. Or if women who are knowledgeable are attracted to your words, what can be said of devotees? Or if learned women are attracted, what to speak of ignorant women like us? Or by words which are just pleasing to hearing, but which are actually beautiful words, attractive only to unskillful women, these gopīs (imāḥ) whose judgement has been lost becomes of love, become your servants and faint for you, for the nectar of your lips. Do not make us recover, but let us die. That is proper for us, who have no sense of judgment. This statement is made out of intense pain in prema.

"Who can describe the sweetness of the words coming from your mouth? It is indescribable. Even words about your name and form coming from the mouths of other people are also more relishable than the amrta of svarga or liberation." This is the import of this verse. "Your speech is nectar." "What kind of nectar?" "It gives life to people who burned by samsara and the greatest diseases (tapta jivanam). Your name and form are glorified by devotees like Dhruva and Prahlada (kavibhir iditam), in such verses as sb. 4.9.10 ya nirvtti tanubhrtam (The bliss attained through hearing topics about you cannot be attained even through the bliss of Brahman), where the two other types of happiness or amrta are stated to be unattractive. : sa brahami sva mahimanyapi natha,,,,, My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time. "The nectar of your topis destroys the effects of all sin (kalmasa apaharanam) , up to prarabdha karmas (aprarabdha, kuta, bija prarabhda). The nectar of svarga does not destroy sin, but rather it increases desire, which is a cause for sin. The nectar of liberation does not destroy the prarabdha papa though it destroys the apraradha, kuta and bija papa. The nectar of your topics are most auspicious to hear (sravana mangalam) because just by hearing the ultimate goal becomes attractive and achieved. This is not so with the nectar of svarga and moksa. The nectar of your topics being preached by the speaker, bestows all wealth up to prema ( srimad atatam). The other two nectars do not do this. Those who accept this nectar, or glorify you in kirtana, are bestowing the greatest treasure. Though one may give that person everything, that cannot repay the debt due to him." Another meaning of the verse is as follows. "If you show yourself, then your words become sweet. Otherwise your words have no meaning. Your words (discussion of your name and form and pastimes ) become a cause of death (katha mrtam)." "How?" "By those descriptions, life becomes full of pain in separation (tapta jivanam)." Another meaning of jivana is water. "By those descriptions we become like water sprinkled in hot oil (tapta)." "If that is so, then why are these descriptions praised in the scriptures?" "Poets alone praise you and no one else (kavibhir iditam). They describe you by habit and nothing else. By hearing about you, one develop pain in separation. By experiencing this pain, one burns up previous sins (kalmasa apaham). Though by hearing about you , the vedic rites become indestructible, when intelligent persons see that hearing about you brings suffering, they will no longer hear. Blind men, mad after wealth (sri mat), hoping that everyone will die through hearing, spend money and establish speakers of the Puranas in various places to spread topics about you (atatam). Therefore that person on earth who sings your glories destroys (da) many people (bhuri). Thus, by spreading the poison of these topis through recitation, while sitting peacefully, they are actually greater killers than murderers. Thus intelligent persons avoid these reciters" This is explained in the verse yad anucarita lila (sb 10.47.18) There are many in this world whose lives have been ruined simply by once tasting the drops of nectar, sifted through their ears, of the pastimes enacted by Krsna. Relishing them even one time, these wretched souls are immediately deprived of all conception of duality. Thus at once they give up their equally wretched family life and, just like birds, take to the profession of wandering beggars. Actually however, on the pretext of criticizing, there is praise of the speaker and the topics of Krsna .

“Then why are you still living?” They describe the cause by describing the glory of topics of Kṛṣṇa produced through prema according to one’s feelings. Your topics are like nectar, being the result and means to attain any result. The form of those topics is delineated. They give life those suffering the pains of separation from you, what to speak of those suffering the pains of saṁsāra. They protect one even from death. Those topics were the life of previous personalities. vatsalo vraja-gavāṁ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ kṛtsna-go-dhanam upohya dinānte gīta-veṇur anugeḍita-kīrtiḥ Out of great affection for the cows of Vraja, Kṛṣṇa became the lifter of Govardhana Hill. At the end of the day, having rounded up all his own cows, he plays a song on his flute, while exalted demigods standing along the path worship his lotus feet and the cowherd boys accompanying him chant his glories. SB 10.35.22 savanaśas tad upadhārya sureśāḥ śakra-śarva-parameṣṭhi-purogāḥ kavaya ānata-kandhara-cittāḥ kaśmalaṁ yayur aniścita-tattvāḥ When he takes his flute to his bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahmā, Śiva, Indra and other chief devatās become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. SB 10.35.15 These topics are praised by Brahmā, Śiva, the Kumāras and ātmārāmas, what to speak of others. The past participle also indicates the present time. Even now the topics are praised. What we describe they can only repeat. On their own, they cannot describe these topics since they are confidential. The topics destroy all misfortunes and even self- induced obstacles, what to speak of sin and piety present in saṁsāra, because of their great power of attractiveness and other qualities. Though this is so, just by hearing the topics they produce all possible benefits, what to speak of what happens if one hears and considers the meaning. The topics are most excellent (śrīmat) and spread everywhere. This uniqueness is caused by their famous sweetness. Those who speak these topics on earth are the givers of all benefits to everyone. Then those topics should give life to us gopīs suffering the pains of separation from you in Gokula. Thus, Brahmā and others outside of Vraja, and the people of Vraja are our special friends. “Until I agree, you can pass your time speaking topics about me.” Your topics are our death (kathā mṛtam). Those topics will destroy us. Why? They give pain to our lives, like adding water to boiling oil. Your followers praise your topics saying they can destroy sin. We have heard that those topics are auspicious, though we have not experienced that. Those topics are spread by persons who proud because of their beauty (śrīmat), who are disrespectful to the devotees. Those who speak these topics are great destroyers of life (bhūri dā). The verb do means “to destroy.” These topics give intense pain. What use are those topics to us who desire to live for a moment with hopes that you will bless us?

The nectar of your topics give life to persons suffering pain from separation. There is no effort required for hearing them. Those topics are described with praise by ancient and contemporary poets. Hearing the meaning while lusty or angry or having sin still gives effect: those topics destroy all sin. The meaning manifests by its own power (not through qualification). There is no dependence even on understanding the meaning. Hearing itself is auspicious. Or not only do the topics destroy all misery immediately for the suffering jīvas, but are praised by the poets for bestowing all things. How is that? It destroys saṁsāra (kalmasāpaham) or it destroys all suffering, since saṁsāra is the root of all difficulties. Moreover it brings all auspiciousness (śravaṇa-maṅgalam). Thus it accomplishes everything. By its nature it bestows the highest result. It spreads wealth everywhere (śrīmad-ātatam). Or the order of effects is with increasing excellence. The topics, like the nectar, destroy hunger, thirst and sickness, produce strength and nourishment and as the goal, produce sweet taste (śrīmad-ātatam). That is widespread or all pervading. However nectar does not spread everywhere, since it is for the enjoyment of the devatās. Or since persons from whom to hear are unavailable and we cannot hear because of no control due to the pain of separation, we have died. Or “O women in pain! Until you recover, pass your time in speaking about me amongst yourselves.” They speak in terror. Your topics are the cause of death (kathā mṛtam). Cause and effect are considered non-different. Thus being dead (mṛtam) and the cause of dying are the same. Why? From hearing those topics we live in pain (tapta-jīvanam). Thus those who hear those topics destroy themselves (bhūridāḥ). Do means destruction. The topics are a great destroyer of prāṇa. This is a statement uttered out of great pain in prema. “Why are these topics related in the Purāṇas?” The topics have been described by poets. Since the poets by nature describe everything they have described these topics. They destroy sin and produce happiness, though not the ultimate happiness. Or the topics are described by the poets because they destroy sin and create happiness. The poets praise the topics for destroying sin and giving pleasure to the ears. Thus the topics are spread by the poets to kings who are intoxicated with wealth. Or the topics are spread by persons intoxicated with wealth by songs and dance. Those who live for a moment with a hope of attaining you are hopeless.

"When we do not see you, all objects related to you also become a cause of suffering for us." "Though we try to forget your sweet smile filled with love (prahistam), your intimate exchanges with us (viharam), and all your conversations (samvidah), since they give sorrow, we cannot do so, as they have affected our hearts. (hrdi sprsah). Meditation gives the highest bliss, but thinking of these things (your smile, your glance, your exchanges and your conversations), disturbs our minds. When these things enter the mind, they first give bliss (dhyana mangalam) , but then after a few seconds, they give the most intense sorrow. Therefore, you are the greatest cheater (kuhaka). When the rogue feeds you cakes, at first they seem tasty, but after some time, they give intense pain, and then kill you."

The first meaning of the verse is as follows. “O gopīs with intelligence! Why are you so attracted to me, hard to attain? If you have that attraction, then be content with hearing about me.” Being unsettled by that statement, in three verses overcome with pūrva-rāga, they find fault with his actions. The second meaning is as follows. “We cannot live for a long time on hope alone.” They then recite the verse. The various words express verbal activity (laughing, glancing, playing). Vīkṣaṇam is sometimes seen instead of vīkṣitam. On seeing the gopīs he smiles decisively out of eager emotion. From his natural smile he smiles excellently. And with the smile he glances with love. Then he plays with his friends. That is auspicious for meditation. By thinking of that, desire for meeting becomes strong, since his actions reveal his emotions. Then he goes far off alone and jokes, playing his flute. Then those words touch the heart. Everything has become completely internalized. The word yā indicates astonishment. The phrase yā hṛdi spṛśaḥ applies to all the previous items, though the gender would change. The excellence of the items is from lesser to more. O cheater! They say this out of their suffering. He is the greatest among all deceivers. All of this brings pain to our minds for certain (hi). The plural naḥ (our) is used to show the proof. The reason for the pain is stated: you are enticing us (priya). Our minds are filled with sorrow by being attracted to you. You on the other hand cheat us. With that in mind they say “O cheater!”

“Unintelligent women! By force, hear my topics, as a medicine.” Or we cannot maintain our lives by a hope alone. This verse describes this. Your (te) pure smiles (prahasitam), your glances with prema, your play, which produce happiness simply by thinking of them, disturb our minds. Or these elements easily produce meditation in prema. dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha- bhāsāruṇāyita-tanu-dvija-kunda-paṅkti One should meditate upon the Lord’s laughter, an easy object of meditation, which shows his teeth like a row of jasmine buds with his shining, full, red lips. SB 3.28.33 These elements please the heart. Or the conversations, just entering the ears touch the heart with disturbance. All these elements agitate us with desire (kṣobhayanti). Sāṁvidaḥ by proximity can modify hṛdi spṛśaḥ. Hrdi spṛśaḥ being at the end, can be connected to the whole list of elements. The smile and glance are mental attractions, arising from his pure bhāva, his mental state in prema. The play is a bodily attraction. The conversations are verbal attractions. The later ones are effective in creating disturbance. Hi indicates certainty. The cause of the disturbance is given. O beloved (priya)! If we did not love you, the disturbance would not take place. Because we love you alone, we are always filled with sorrow and mental disturbance. You cheat us. O cheater (kuhaka)! Or just on seeing the beloved we become joyful (prahasitam). We look at him with smiles of prema. Thinking of him produces auspiciousness. These are cause of our hope. There were conversations. “I will fulfill all promises. Certainly your desires will be fulfilled.” By now ignoring us, doing the opposite of your words, we must conclude that you are a cheater. O cheater (kuhaka)! Or “Women and especially chaste women should have composure.” They speak in misery. Your smile, glance, play and conversations throw us into confusion. They break our composure. That we still live, with this remembrance, is because of our supreme composure and determination.

"Not only do you give us sorrow now, but by making yourself unhappy, you try to make us unhappy." When you feet, more delicate than a lotus (nalina sundaram), are injured by the hard spikes (sila), grass and shoots, our minds become more pained (kalilatam)." Another meaning of kali lata is accepting (lati) quarrel (kali). "Thus our minds quarrel with us as follows:. " O mind, why are you uselessly lamenting. If Krsna gets pain in walking in the forests, then why does he daily go into the forest from Vraja?" "O unintelligent cowherd women! The soles of his feet are more tender than the sthala padma. As the forest is spread with cut crops, thorns and grass sprouts, will he not get pain?" "O foolish mind! He is walking on the very soft sandy pathways." "O undiscerning cowherd women! The cows are wandering on those paths eating the grass." "O mind, blind with prema! Why should one with eyes step on the sharp grass and sprouts?" "O gopis cheated of even a touch of prema! What will happen if by mistake or because of haste, he steps on those sharp things?" "O mind, our brother, you have said correctly. We live, just to experience such pain. We have been created for that purpose." "O distressed gopis! You should remain alive. But I will now leave, departing from your body with your life airs."

You give us pain both in meeting and separation. It is not a temporary phenomenon. This is explained in two verses. Our minds are disturbed from the time you being to depart from Vraja till the time you return. To herd the unlimited number of cows, you leave the path and feel pain because of sharp plants when you wander here and there. The cows, beings with no intelligence, wander on paths difficult for your lotus feet. Śila refers to the sharp stubs of wild grasses. Hari-vaṁśa says ajhilli-kaṇṭaka-vanam: the thick forest was filled with thorns. Because there were not thorns everywhere, they are not mentioned in Bhāgavatam. O lord of Vraja! This is not befitting you. O beloved! Those feet should be touched by our soft hands! They call out to Kṛṣṇa in prema. This is the cause of the pain in their hearts. Or, as the master (natha) all the people of Vraja, the people of Vraja all feel pain, and as our lover (kanta), we feel pain. Or, natha can mean “giver of pain to your beloveds.” “You are intelligent. You should not worry concerning my situation.” Even if one is intelligent, one cannot give up worry for one’s lover (kanta). Or, the cause of being troubled in mind is explained: you are the lord of the prāṇas (natha). (Therefore if you suffer, everyone suffers.) “Viṣṇu Purāṇa says: yāvataḥ kurute jantuḥ sambandhān manasaḥ priyān. tāvanto'sya nikhanyante hṛdaye śoka-śaṅkavaḥ Aas long as living begins think of another person as a beloved they will be afflicted by lamentation. Having a love will produce problems. One should thus reject affection. Our minds have become fixed in determination (kalilatām) and have no discriminating power. “Consider that this is only your minds acting like this.” There is no fault in the mind. O Kṛṣṇa, attractive to the mind (kanta)! Give up wandering the forest and quickly come here.

"Even during meeting us, you do not make us happy." "In the evening (dina pariksaye), showing us your lotus like face, decorated with pollen from swaying garlands, with bluish locks swaying in the gentle breeze, covered with dust raised by the cows (dhana (cow) rajasvalam), you give us unhappiness. Knowing that seeing you generates the highest bliss, you become visible to us as you herd the cows or look here and there for the cowherd boys. You consider, "I will drown them in an ocean of sorrow" and then enflame our desires (smaram yaccasi), but you do not give association. Making us think of convention as a flaming poison, making us mad, leading us into the forest, you make us cry. O hero (vira), you shoot us with arrows of cupid in order to destroy the religious principles of us women of Vraja."

At the very end of the day, which has given us pain by long waiting, your lotus face is covered by black locks of hair, hanging over your forehead, producing great beauty. This suggests the greatest natural beauty. That face is covered with dust from the cows (dhana-rajasvalam). Dhana means wealth or many cows according to Viśva-prakāśa. Rajas also suggests the brightness of his face. Paṅkāṅga-rāga-rucirau: dressed with muddy earth mixed with cow dung and cow urine, the babies looked very beautiful. (SB 10.8.23) They describe him in this way to show that his cowherd dress acts as an uddīpana for the cowherd women. This is cause of their desire increasing generally. But in particular the end of the day gives rise to desire, and seeing his face covered by locks indicates arousal of intense desire. The meaning here is “If you do not see him and enter the house, your desire will not be aroused.” However they see him continuously (muhuḥ). As he comforts the cows the gopīs look at him again and again. This shows the increase of their desire. And though being discrete they desire to control that desire, it becomes stronger. Desire spreads throughout their minds, for which there is no remedy. Smaram also suggests that Cupid agitates them by mere remembrance of him. “You directly arouse that love.” This indicates Kṛṣṇa’s power. His capability is shown: O hero (vīra)! You have this power to attract us and others do not. This is a statement made in anger, joking and affection. This talking is another uddīpana for their love. They talk continually about thoughts of their love. Thinking in separation of your evening dress meant for enjoyment with us, our desire increases. Therefore do not delay. In the two verses the following is suggested. You always go away, without fulfilling our desires. Our minds hold affection for you and are not indifferent, not without love. That desire in our minds is inspired by you and does not arise on its own. That desire is affectionate, not rough, since our affection is innate. You arouse desire in us and we thus think of meeting you with a desire for association. But this is not a relation based mutual exchange of affection. We are filled with affection and you are filled with deceit.

We spend the whole day suffering. Even when you return to Vraja in the evening, being unfortunate, we do not attain happiness. At the very end of the day, which has given us pain by long waiting, your lotus face is covered by black locks of hair, hanging over your forehead, producing great beauty. This suggests the greatest natural beauty. That face is covered with dust from the cows (dhana-rajasvalam). That is explained later by Akrura. drakṣyāmi nūnaṁ su-kapola-nāsikaṁ smitāvalokāruṇa-kañja-locanam mukhaṁ mukundasya guḍālakāvṛtaṁ pradakṣiṇaṁ me pracaranti vai mṛgāḥ Surely I shall see the face of Kṛṣṇa whose smile is like jasmine buds, since the deer are now walking past me on my right. That face, framed by his curly hair, is beautified by his attractive cheeks and nose, his smiling glances and his reddish lotus eyes. SB 10.38.9 This indicates the great beauty of his face. It is a cause of developing love constantly. The evening is also the time of increasing desire and seeing his face covered by locks indicates the height of beauty. You show us your face in this condition. If you do not show it and enter your house, our desires would not be aroused. On the pretext of gathering the cows, we see your face constantly. This simply increases the desire more. Bibhrad can also mean “holding the flute.” The word flute is missing because they cannot utter the word directly, out of confusion in prema. Or he held the flute (dhana) as well as the dust (rajasvalam). By seeing you dressed in this way in Vraja, we developed love. Now, in the forest at night, with the dress of a lover for engaging in pastimes of love, that love increases with particular remembrance in separation. Do not delay in coming. Desire spreads throughout their minds, for which there is no remedy. Smaram also suggests that Cupid agitates them by mere remembrance of him. “You directly arouse that love.” This indicates Kṛṣṇa’s power. His capability is shown: O hero (vīra)! You have this power to attract us and others do not. This is a statement made in anger, joking and affection. This talking is another uddīpana for their love. They talk continually about thoughts of their love. Thinking in separation of your evening dress meant for enjoyment with us, our desire increases. Therefore do not delay. In the two verses the following is suggested. You always go away, without fulfilling our desires. Our minds hold affection for you and are not indifferent, not without love. That desire in our minds is inspired by you and does not arise on its own. That desire is affectionate, not rough, since our affection is innate. You arouse desire in us and we thus think of meeting you with a desire for association. But this is not a relation based mutual exchange of affection. We are filled with affection and you are filled with deceit.

"If you are always thinking that I give your sorrow, then what use am I to you?" Fearing such a response from Krsna, the gopis then became repentant. "Blinded by the suffering inflicted by our karma, we are finding fault with our beloved." In order to please him, they then begin to praise him as the person who gives all happiness. After affirming that he is necessary for them, they then pray that he relieve them of their suffering in two verses. "Though Kaliya was an offender you gave him and his wives, when he surrendered (pranata) you gave the most desired thing (your feet) (kama dam). Brahma to get relief from his offense, worshiped your lotus feet and attained forgiveness (padmaja arcitam). Therefore we pray that you also forgive our offense. As your feet decorate the earth (dharini mandanam), so your feet should decorate our breasts. Garga has said, ‘This boy will easily protect you from all dangers.’ Accordingly we pray that you deliver us from this misfortune (dhyeya apadi: to be meditated on in danger). For all these reasons, you are most auspicious, the very form of happiness (santamam). O one who destroys the sorrow of the mind (adhi han), by putting your feet on our breasts, you will not become tired, but rather get joy (ramana). By placing your feet on our breasts, your lusty desires will be fulfilled."

Śukadeva has revealed Kṛṣṇa’s pūrva-rāga for the gopīs through the gopīs’ words in verse 10. This was previously not described. Great rasa is created by describing their realization of Kṛṣṇa’s anurāga for them. With great longing for his association, ascribing fault to him, they summarize everything in two verses, praying through song with hearts agitated by desire. Your feet fulfill the desires of those who bow such as Nalakuvara and Kāliya and his wives. Those feet bestow all desires. Those feet are worshipped by Brahmā. When Brahmā realized Kṛṣṇa’s powers after stealing the boys and calves he would constantly come and offer his respects: vatsalo vraja-gavāṁ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ kṛtsna-go-dhanam upohya dinānte gīta-veṇur anugeḍita-kīrtiḥ Out of great affection for the cows of Vraja, Kṛṣṇa became the lifter of Govardhana Hill. At the end of the day, having rounded up all his own cows, he plays a song on his flute, while exalted demigods standing along the path worship his lotus feet and the cowherd boys accompanying him chant his glories. SB 10.35.22 Brahmā’s respects are also indicated in verse 4 where it is stated that Brahmā prayed for Kṛṣṇa to appear. Brahmā offering respects to his feet indicate great lordship of Kṛṣṇa’s feet. His feet decorate the earth with his extraordinary marks like the flag. This indicates the beauty and mercy of the feet. The feet are the object of meditation when in danger. When Indra showered rain they realized that he removes all dangers. Having shown how his feet fulfill all desires, they state that his feet bestow the highest goal: happiness in service (śantamam). The feet destroy all sorrows and bestow all happiness. This is expressed through their exclamations: destroy our suffering (ādhi-han) and bestow happiness through pastimes (ramaṇa).

Because of the agitation of love produced by the singing, they again pray with intensity in two verses, with more specific descriptions, though they had prayed previously. Those feet bestow what the surrendered desire. They give everything. Therefore they are worshipped by Brahmā. This indicates their supreme power. They decorate the earth with marks of flag etc. which stimulate prema. This indicates their beauty and compassion. They destroy all dangers, all obstacles to bhakti (dheyam āpadi). This strengthens the quality of stimulating bhakti. The lotus feet suggest that they bestow everything as was previously explained. They give the highest result in destroying suffering and bestowing love (śantamam). And according to this they address Kṛṣṇa. O destroyer of our pain of separation (arti-han)! O bestower of happiness by your pastimes (ramaṇa)! Please give those feet. Or those feet fulfill the desires of devotees like Brahmā. They are worshipped by Lakṣmī (padmajā). They are a treasure of auspiciousness. Those feet decorate the earth, a second form of Lakṣmī, placing your feet there for pastimes. Or the feet are decorated with the kuṁkuma from the breast of the earth. This indicates that the beloved controls him and that he gives pleasure to the beloved. The earth is dearer than Lakṣmī to Kṛṣṇa. That is mentioned in Varāha Purāṇa. The feet are the subject of meditation in danger. Thus they deliver us from the pain of separation. They give the highest happiness; they are happiness itself (śantamam). In either interpretation the sequence of descriptions is in order of increasing excellence. Place those feet on the breasts of us (naḥ) who are yours (te) since you are inclined to rati (ramaṇa). If you do not, your fame as the destroyer of suffering (arti-han) will be at fault. This is described later in the fulfilment of Akrura’s desire. Those who are surrendered worship those feet. Brahmā is an example. The sages meditate on those feet. The feet decorate the earth for the Sātvatas and cowherds. They produce prema (śantamam) for the gopīs. The bestowal of desires is superior to the destruction of sin mentioned previously. That is the prayer in both interpretations, but with more misery than the previous prayer for his feet (verse 7). Now however the feet become the sole object for getting relief, with expectation of happiness, from mind absorbed in those feet. Previously the goal was directly mentioned to be destroying the desire in the heart. Now however that is indirectly hinted with adhi-han (O destroyer of pain). The excellence of the indirect method is explained: vedā brahmātma-viṣayās tri-kāṇḍa-viṣayā ime parokṣa-vādā ṛṣayaḥ parokṣaṁ mama ca priyam The Vedas, divided into three divisions, ultimately reveal worship of the Lord. The Vedic sages and mantras, however, state this indirectly, since they know that I prefer this indirect method. SB 11.21.35 That pain was also expressed as an affliction but now because of the unlimited pain they seek its destruction.

"O best of doctors, equal to Dhanvantari, please give a medicine to us, for we are fainting due to the sickness of love." "The medicine of your nectar lips nourish erotic enjoyment (surata vardhanam), and remove the pain of separation (soka nasanam). You should not say, ‘How can I give such valuable medicine for free.’ You can give without price for you are the hero of charity (vira). Without charging, you bring back to life the lowest entities. Those lips are kissed and tasted (susthu cumbitam) by the flute, just a piece of bamboo, which then breathes melody (svarita venuna)." "But attachment to family and wealth is a very unhealthy diet. I will not give to those people." "This medicine, the nectar of your lips, makes one forget all attachments to other things (itara raga vismaranam). This is a remarkable medicine, which revives any person from a bad condition. We have experience of this. Therefore you should give that nectar to us women (nrnam), O vira, heroic in charity or mercy."

The nectar on your lips increases the desire for enjoyment with you in prema. It is like liquor. Though constantly tasting, one is never fully satisfied. It destroys the suffering of not attaining you by destroying our stubbornness. It makes men forget other things (itara-rāga-vismāraṇam), what to speak of women. By desiring that nectar, everything else becomes non-existent. The proof is the flute. It is known as a male, but is attached to relishing your rasa arising from your chewed betel nut. These three--the nectar’s ability increase desire, destroy suffering and cause forgetfulness of things--show the nectar’s supreme position. This has been shown as well in the previous verse concerning his feet. The two verses give the same message. It is not that you cannot give this. Some of the nectar remains there. O Kṛṣṇa, brave in giving (vīra)! The nectar is kissed by the flute making sounds (svarita). This means the nectar of his lips is scented with the nectar of the sound. This refers to the flute’s wavering sound, like a singer, to induce greed since the skilful performer by his singing can produce desire for touching etc. with happiness in the listener. This gives further nectar to the nectar of his lips. Thus the lips become extraordinary just as perfume becomes more intoxicating by mixing the scents. Or the lips are kissed by the flute with its seven notes. This shows the intoxicating nature of the nectar of his lips. The flute kisses the nectar of his lips to produce uniqueness in the continuing song and to intoxicate the whole universe when it hears those notes which have contacted his lips.

The nectar of your lips increases prema (su + rata or rati) or happiness of enjoyment in love. Though we could constantly attain it, still it would be unsatisfying. Thus the word “increase” is used. This also avoids blaming the gopīs for boldness. It destroys lamentation caused by separation and unfulfilled desires. Without that nectar, lamentation will not cease. The sound of the flute has a special quality to intoxicate. The cause of this effect is its direct contact with his lips. By that sound all suffering is destroyed. There is no other way. Or showing the great fortune of the flute previously mentioned, flute, kissing nectar, indicates the nectar’s great sweetness and ability to give good fortune. Since the nectar is kissed by the flute, it is not the agent of enjoyment, and does not decrease. That nectar makes men forget all other happiness such as liberation. It is most attractive. Since it is superior to liberation, it is superior to the nectar of the devatās. It is superior to hearing and other processes of bhakti. It is superior to seeing the Lord since it is obtained only by dedicated women lovers. The list of descriptive terms is in order of cause, the last being the final cause. “There is not much nectar.” In response they say O person dedicated to giving (vīra)! Or hero in the battle of love (vīra)! It is suitable that you give this nectar. Or vīra is an address to person who has reached kaiśora age and suggests his ability to give rasa. The meaning can be taken according to the context. Svarita can also refer to the flute playing notes (svara). If the nectar makes men forget other attractions, what to speak of women forgetting? Men attain the nectar of his lips by attaining some of his chewed betel nut. Or nṛṇām vīra (O hero among men)! By attaining that nectar, attraction to other things ceases. This suggests that by attaining Kṛṣṇa they no longer have to search. Thus there is urgency in their request. Or the nectar of his lips makes them forget everything else by producing rasa for him (itara-rāga-vismaraṇam). By suggesting that this is the nature of the nectar, the accusation of boldness to attain him can be denied. This request is clearly more specific than previously. Previously sīdhu was mentioned (verse 8). Now it is called amṛta.

"Our bad destiny alone is the cause of our grief. So what can you do about it?" "When you go to Vrndavana, not seeing your, a truti (1/2700 of a ksana) seems like a yuga for us. The pain of separation from you makes three praharas seem like three months for the other inhabitants of Vraja, but those three praharas become like millions of yugas for us gopis. There is no cause for this except our bad fortune. And even when we get the opportunity to see your face, the creator makes us suffer by giving us eye lids to interrupt our vision of you. Thus even in seeing you we are thrown into an insurmountable ocean of suffering. The fraction of a second that an eyelid blinks is an interruption to our sight of you. Nine hundred trutis, the time it takes to blink the eye (nimesa), becomes nine hundred yugas to us. We are so unfortunate that whether seeing you nor not seeing you, we suffer. According to Maitreya, The time duration needed for the integration of three trasarenus is called a truti, and one hundred trutis makeone vedha. Three vedhas make one lava. The duration of three lavas is equal to one nimesa, and the combination of three nimesas makes one ksana. There is another meaning of the phrase plaksma krt. The first meaning refers to brahma as the maker (krt) of the eyelid (plaksma). Another meaning of plasma krt is "cutting off the eyelid." "Those who are intelligent (ajada) would cut off their eyelids so they could see Krsna continuously. Being unintelligent, we gopis cannot do that."

Since it is impossible to tolerate the time of suffering, a moment feels like a yuga. Not seeing you for a long time is intolerable. Therefore quickly reveal yourself. All the people of Vraja cannot see you when you go to the forest, what to speak of us. And when we do see your beautiful face, with curling locks of hair, we, what to speak of others, do so with eyes having eyelids. Thus even seeing you is faulty. Or, O Kṛṣṇa with inscrutable nature! We derive no pleasure from you at all. Seeing or not seeing you we suffer. Then they speak this verse. First they show that not seeing him produces suffering and then they show that seeing him produces suffering. Brahmā is ignorant since he did not make eyes that do not blink. He should be cursed. Or, he who can cut off (kṛt) eyelashes of people who see is very learned (ajaḍa). Or, he who cuts eyelids off his eyes (sudṛśām) is wise and can see nicely (udīkṣatām). We however, with eyelids covering our eyes, are foolish. What can we see directly?

Those who on hearing the flute, were locked in the inner rooms of their houses by their husbands, but overcame the obstacles and came to Krsna, then spoke with impatience. "Knowing the highest, tenth state, we have come to you (gati vidah anti agatah). Though we are in this exalted state, you failed to let us see you, so your name acyuta has the opposite meaning." "Why did you come?" "Hearing your flute, and being without discrimination, (udgita mohitah) we came." "If that is so, foolish women, then tolerate the pain." Fearing such a statement, the gopis said, "O cheater, who, except a merciless person, would reject young frightened women who of their own will come to you at night. No one would do such a thing." Another meaning "O mad man! What young man would reject young women who came here at night? Though you are a cheater, you have been cheated (of enjoyment)." According to Medini, kaitava can mean cheater or mad man.

In spite of all this, what you have done today is most improper. We have ignored the instructions of our mothers and fathers (bāndhavān), brothers, sons and husbands, at the very root (vi), by ignoring all dharma and giving up affection for them (ati). We have come because we were bewildered by the loud song. We were like deer bewildered by a hunter. This was not accident, for you knew the power of the flute. You knew that we would come (gati-vidaḥ). Or, “You are most sober women. How could you gopīs be bewildered just by a flute?” You knew the special method of the song. Even the devatās become bewildered. savanaśas tad upadhārya sureśāḥ śakra-śarva-parameṣṭhi-purogāḥ kavaya ānata-kandhara-cittāḥ kaśmalaṁ yayur aniścita-tattvāḥ Brahmā, Śiva, Indra and other chief devatās become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. SB 10.35.15 Or, “You are clever. You know my nature. Why were you not careful?” Though we know your nature, we became enchanted by that song, since it is actually some bewitching mantra. Let that be. What person would reject women whom he has personally brought, and in the middle of the night? No one would do this. Therefore, O cheater, would even a cheater reject us? Your behavior shows why everyone calls you a cheater. O Acyuta, you do not waver from your nature! You are called this because of your cheating quality.

In spite of all this, what you have done today is most improper. We have ignored the instructions of our mothers and fathers (bāndhavān), brothers, sons and husbands, at the very root (vi), by ignoring all dharma and giving up affection for them (ati). We came because you never waver from being attracted to your devotees (acyuta). Moreover you know your nature and ours (gati-vidaḥ). Or we know that you know that we are solely dedicated to you, and you know your qualities like fulfilling your promises. Or we know your qualities like compassion. We were bewildered by your song. O cheater, who deviates from his nature! It is improper to give up women frightened in the night. O cheater who would give up such women? It is not possible even for a cheater to give up women in the night. You are not only crooked but also ungrateful. Or you are a cheater because you have given up women first attracted by the song for pleasure, standing alone in the night. Or O mischievous women! Or women belonging to you, the cheater. We are cheaters like you and we know everything about your cheating. Give up trying to cheat us. Your cheating is clear. Now show yourself. Please show yourself.

"What can be done? Your five illusions elements, like the five arrows of cupid, have entered through our eyes and pierced our hearts. These five things are : 1. your requests for enjoyment in private 2. the rise of passion in us caused by your looking at us 3. your smiling face 4. your loving glances, and 5. your broad chest endowed with all splendor. Considering all of this again and again intently, our greed increases, and our minds become completely bewildered. Out of great eagerness, we faint.

Seeing desire aroused in your heart, through private talks, your face with a remarkable smile, your glance showing affection, and then your chest, beautiful in its broadness, which is the abode of all wealth, in the form of a golden line, and which makes us desire to embrace you, we have developed desire to see that always. Or seeing your arousal of desire and your smiling face, great desire arose within us. Or, with great desire, our minds became bewildered. Ati-spṛhām is Citsukha’s version. Our minds became bewildered with great desire for experiencing you or for associating with you intimately. This desire shows their great longing. Or, we saw your heart filled with desire. But now we are about to die. But we have no remedy for this desire which cannot be suppressed. Thus we are bewildered. This indicates their extreme misery.

Knowing what you have done, do not delay in revealing yourself. They give more details than previously. Conversations were previously mentioned. By just one conversation in private, what to speak of many, our desire which was as if dormant and inactive, manifested. The smile and other element are described in detail. Or the conversation manifests your desire, various transformations of desire. Your face showed a remarkable smile spread over the cheeks and lips, endowed with special emotions. Or you have a remarkable smile on your face. Your glance was filled with love. Your chest was broad, suitable for embraces. It was most beautiful. It was the abode of Lakṣmī. This shows its special beauty and the competition. Thinking (vīksya) of all, that minds of those present become bewildered. Or we see your smile, have great desire, and our minds become bewildered. Ati-spṛhām is Citsukha’s version. Our minds became bewildered with great desire for experiencing you in these ways or for associating with you intimately. This desire shows the strength of the desire, in bewildering the mind. Or this expressed their complete lack of control. Or in a private conversation, you smiled, or revealed your desire. Having seen those things, now on remembering what was seen, our desire has become intense. Or everything happened in that manner previously, but now, it takes on more intensity, bringing about our death. Mentioning the abode of Lakṣmī can also indicate a fault, since he admits a competitor. Or it indicates his rarity, and thus their own miserable position. Or he is the abode of beauty, with his form, clothing and pastimes, to which nothing can compare. Dhāma can mean a creeper or a house. Not only do we develop extreme desires, but the mind faints because of the great sweetness. The mind cannot prevent this. This indicates the gopīs’ extreme misery. Or “I am grateful. Why are you so pained?” We are in pain because of the various ways in which you bewilder us. You are the only cause. They describe with pain the bewildering nature of his conversations, smile etc. Te (they, others) is the subject. They see your smile etc. develop extreme desire and their minds become bewildered. Thus it is proper that we develop great desire and become bewildered also. Show yourself so that we do not die. This will be a show of your gratitude.

"Bewildering us innocent, respectable women, you have brought us to the forest in the night. Your intention is not just to burn our life airs with the fire of expectation, but to protect our life by giving your association." The gopis now speak of the reason for this. "Your appearance is auspicious for all of the inhabitants of Vraja who have discrimination, and it removes all sorrow. Therefore, with minds hankering to fulfill that desire which arose in you on seeing us, without being miserly, release a little of that something to us." "What thing is that?" "It is medicine, the lotus of your feet, which pacifies (nisudanam) the disease in the breasts of your devotees (sva jana hrd rujam). If we get that medicine for placing on our breasts, your desire will be fulfilled, and thus we can maintain our five life airs."

By the appearance of desire in your heart we have developed various emotions. With the arousal of your desire, we begin to think of your condition. “How can he get relief from that pain?” We think in this way because we have natural, strong affection for you. With hearts splitting because of strong affection, they make a request with humility in two verses. You have made your appearance as the destroyer of distress (vṛjina-hantrī ) for the inhabitants of Vraja and the forest. Therefore disappearing was not proper. Oh (aṅga)! This is uttered to express prema. Not only have you appeared to destroy everyone’s suffering but to give unlimited auspiciousness (viśva-maṅgalam). Or you have appeared to also bestow all happiness on them. The word alam (exceedingly) modifies both words. Then why do you not destroy our suffering? “Since you are inhabitants of Vraja, dissipation of your sorrow because of various disasters will also take place. What more do you ask?” Our minds desire to attain you (tvat-spṛhātmanām). “The people of Vraja desire me also. What is the difference?” Please give a little medicine to destroy the disease in the hearts of your special friends in Vraja (svajana). They ask for a little because it is most rare or because that is the custom of a beggar. Because rujām (diseases) is in the plural and niśūdanam indicates negation (not destroying completely), it is suggested that the disease of desire will continually appear in various, newer forms.

Now at least show yourself. This will certainly bring about all good results. Your avatāra or appearance (vyaktiḥ) destroys obstacles for those living in Vraja. But we no longer living there. Therefore disappearing is not proper. Aṅga is an address uttered in prema. Not only do you destroy obstacles for the people of Vraja, you show auspicious forms to the whole universe, to the highest degree (alam). The obstacles do not reappear and the auspiciousness is a wealth of bhakti and prema along with happiness at every moment. Give a little of that which constantly destroys the pain in the hearts of your devotees. You know their pain, and their desire for you since they are your devotees. The disease of the heart means the heart is filled with the pain of prema. “I know that my devotees desire prema for me and Vaikuṇṭha in order to see me.” Our minds desire to attain you (tvad-spṛhātmanām) or our minds want enjoyment with you. Do something for us so that this can be fulfilled. Manag (a little) indicates that it is rare, or the humility of a request. However hrd-rujām (pains in the heart) in the plural and the word nisudanam (complete destruction) indicate that their love for him cannot be extinguished. It continually increases with freshness. It has various types of prema. Or O friend (sva-jana)! Give a little of that which will extinguish the pain in the hearts of us who desire only you.

"O women experienced in love, those feet for which you have prayed are at present engrossed in wandering happily in the forest. Therefore there is no chance that they can be placed on your breasts." Hearing that, the gopis began to weep. "Those tender feet which we are afraid to place upon our breasts for fear of injuring them, are wandering in the forest." With pitiful words, they express this feeling. "How improper, how unfair, that you boldly do this." "Why are you afraid?" They explain, "Our reason for fear is the hardness of our breasts." "Then why do you hold them?" "We hold them because we see that you gain satisfaction when those feet are held on our breasts (he priya). Seeing that you derive pleasure from pressing your feet on our breasts, we accept that, but we experience grief seeing that your feet will be pained as they are so tender. Therefore, we will hold them very carefully (sanaihr dadhimahi).Though we are friends with you, we are troubled because of fear of hurting you. (This is a symptom of mahabhava.) In other words, even in meeting with you, we have the misfortune of suffering. What is to be done now? Should we pray to the creator to make our breasts soft while doing austerities? That also will not make you happy. And yet, when our breasts are hard, it gives pain to your feet. Either way, we are in difficulty. Both in union and separation we are in difficulty. Though you are independent, how do you tolerate such difficulties? What is the purpose in wandering in the forest? Are your feet equipped for wandering from forest to forest? " In this way they scold him. "I will do whatever is on my mind. What can you say to that?" "Do your feet not hurt? Certainly they must, but just as you are merciless to us, so you are merciless to your own body. Do you endure the pain with the intention to make us suffer, knowing that if you suffer we suffer? Or do you regard your pain as bliss, since you get bliss from seeing us suffer? Or according to the principle that association breeds either good or bad qualities, just as your soft heart, by contact with our hard breasts, has become hard, so by contact with our hard breasts have your feet also become hard, not feeling pain from the rocks? Or have all the rocks and other hard objects become soft by contact with your glorious feet? Or is the earth, being merciful, or greedy to taste your sweetness, holding her tongue out as a resting place wherever your feet fall? Or have you, with an ocean of prema greater ours, attained a state of unmada due to separation from us, and therefore cannot feel the pain? Thinking of so many causes, our intelligence has become confused and we cannot conclude anything." "That suffering which you display is suffering in name only. I don’t consider that suffering real suffering, since you still remain alive." " Our life is in you, you are our life (bhavad ayusam). If you remain comfortable, though it is difficult, we will remain alive. But here is the real meaning: the creator, like you, intending to make us suffer, considered in this way: ‘If I leave their life spans with themselves, their live spans will burn up due to the fire of love given by me, and they will immediately die. Then who could I give suffering to? Therefore I will place their life spans in the care of my like minded friend Krsna, so they will remain alive and experience great suffering, in spite of its intensity’ Because of this arrangement, we do not die." There is another way of understanding the phrase bhavad ayusam. "Our intelligence cannot determine anything and is becoming bewildered, for it is certain that our life airs are now leaving our bodies, while you stand and watch." " But how can you die when your life span is intact?" "Our life has been offered to you (bhavad ayusam). Taking those durations, you can remain enjoying for a long time in Vraja."

“What is that disease in the heart? Why destroy it?” Crying, they speak this verse. Your feet are soft like lotuses, but even softer (sujāta). Thus, gently we would like to place them on our breasts in fear, because our breasts are too hard. We want to do this because you are dear (priya) to us. It is suitable to hold them to our breasts since one keeps what is dear close to the heart. Thus we make this request. You are now wandering at night in the forest. They repeat a reason for holding his feet. They speak in this way out of increased affection, while worrying about disturbing him. Previously they mentioned that the sharp grass stubble spread everywhere would injure his feet while he wandered in various grassy areas herding the cows. Now they worry about the sharp stones on the bank of the Yamunā, which is covered with rough stones. Though there is no need to worry about sharp stones because of the nature of Vṛndāvana and the efforts of Vṛndā-devī, they develop worry since that is their nature. Aniṣṭāśaṅkīnīva bandhu-hrḍayāni bhavanti: a relative or intimate friend is always fearful of some injury to his beloved. (Abhijñāna-śakuntalā-nāṭaka) We are bewildered (bhramati) because we have placed our lives in you. This was previously mentioned in the beginning in the phrase tvayi dhṛtāsavaḥ (verse 1). It was again mentioned in the middle: calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalilatāṁ manaḥ kānta gacchati Dear master, dear lover, when you leave the cowherd village to herd the cows, our minds are disturbed with the thought that your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. SB 10.31.11 Thus his pain is reflected in their lives. Now, we cannot tolerate maintaining our lives at all. This anxiety is the disease in their hearts. The medicine is to dwell happily with caresses on the lap of their beloved. Please come quickly. Instead of aṭasi sometimes nayasi is seen. This means “you go.” It should thus be understood that all of the gopīs’ and Kṛṣṇa’s emotions were filled with pure prema. Thinking “These gopīs have prema solely for me,” he will inevitably give himself to them with the greatest joy. By understanding that it will happen because it is most fitting, one will develop desire for pastimes with similar prema. This will be considered elsewhere also. Those who relish rasa agree with this.

Till now they have made their request, expressing their desire in many ways. In conclusion, thinking of the Lord wandering in the forest, imagining the pain to his lotus feet, they lose interest in their request, and pray for his happiness while crying, showing intense prema. Your feet are soft like lotuses, but even softer (sujāta). Thus, gently we would like to place them on our breasts in fear, because our breasts are too hard. We want to do this because you are dear (priya) to us. It is suitable to hold them to our breasts since one keeps what is dear close to the heart. Thus we make this request. You are now wandering at night in the forest. Out of intense prema, they repeat their statements without recognizing the repetition. This is not a fault, but a good quality. Previously they mentioned he was wandering in the forest (calasi) but that was during the day. Now it is in the night and he is wandering. During the day while herding the cows he wanders where there is lots of grass. He will not contact sharp stones. In the night, it is possible he will step on sharp stones. Though there is no need to worry about sharp stones because of the nature of Vṛndāvana, they develop worry since that is their nature. Aniṣṭāśaṅkīnīva bandhu-hrḍayāni bhavanti: a relative or intimate friend is always fearful of some injury to his beloved. (Abhijñāna-śakuntalā-nāṭaka) We are bewildered (bhramati) because we have placed our lives in you. Thus his pain is reflected in their lives. Now, we cannot tolerate maintaining our lives at all. There is now more pain, with fainting. Instead of aṭasi sometimes nayasi is seen. This means “you go.” This statement at the end reminds one of Rādhā, who is suggested by the words sva-jana in the previous verse. The pain in the heart of the previous verse can mean the worry about Kṛṣṇa’s pain as he wanders in the forest. We desire to extinguish (nisudanam) that pain. That will be achieved by seeing him. Naḥ in the plural indicates the whole group of her sakhīs, or all the gopis, according to one’s mood. They mention twice his feet being injured because of the softness of his feet. They pray twice to place those feet on their breasts. Sāraṅgāṇāṁ padaṁbhujam: his lotus feet are the refuge of pure devotees who never talk or sing of any subject except his Lordship. (SB 1.11.26) They are unable even to do that because of their misery and devotion. Twice they pray for the nectar of his lips since it is the cause of their life. They constantly describe his face, since it is especially attractive. Other things could also be mentioned by the devotees having taste and sympathy with the pastime. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "The Gopīs' Songs of Separation." 10.32: The Reunion verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11-12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22 Chapter Summary This chapter describes how Śrī Kṛṣṇa manifested Himself in the midst of the gopīs, who had become extremely disturbed by their separation from Him. After He consoled them, they expressed to Him their deep feelings of ecstasy. The gopīs having shown in various ways their great eagerness to see Kṛṣṇa, the attractor of Cupid, He appeared before them wearing silken yellow garments and a beautiful flower garland. Some of the gopīs, overwhelmed with ecstasy at seeing Him, grasped His hands, others placed His arm on their shoulders, and others accepted the remnants of betel nut He had chewed. Thus they served Him. One gopī, impelled by loving anger toward Kṛṣṇa, bit her lip and looked askance at Him. Because the gopīs were so attached to Kṛṣṇa, they were not satiated even by continuously gazing at Him. One of them then placed Kṛṣṇa within her heart, closed her eyes and, embracing Him within herself again and again, became absorbed in transcendental bliss, just like a yogī. In this way the pain the gopīs had felt because of separation from the Lord was dispelled. Next Lord Kṛṣṇa went to the bank of the Yamunā in the company of the cowherd girls, His internal potencies. The gopīs then made a seat for Kṛṣṇa out of their shawls, and after He had sat down they enjoyed with Him by gesturing amorously. The gopīs still felt hurt that Kṛṣṇa had disappeared, so He explained to them why He had done so. He further told them that He had come under the exclusive control of their loving devotion and would ever remain indebted to them.