All the independent gopis, decorated by Krsna with jeweled ornaments, emerged from their groves, met in one place and began to sing an auspicious song hinting at the end of the rasa festival. With gold earrings and locks of hair, with cheeks lit by the flashing of their earings, with sweet, smiling glances, overjoyed with the touch of his nails, they honored Krsna, the best of men (rsabha), and then began to sing of his atrractive (punyani) pastimes.

The overjoyed gopīs produced joy in Kṛṣṇa in three ways: by their beauty (their effulgent cheeks), their emotions (smiling glances) and by glorifying him (they sang about his activities). Śrīdhara Svāmī says the word ṛṣabhasya means “of their husband.” The intention is this. Since Śukadeva himself has revealed this in the words “krṣṇa-vadhvaḥ” what have I to hide? Though I have not explained it, why should words like dayita and ramaṇa have another meaning? They worshipped him as described with a manifestation of husband and wife relationship, not publicly, with mutually strong attachments. Or, he thought, “How fortunate I am to have such wives!” since he had obtained such women who were like his very svarūpa. They offered respect to this pride (mānam). The word ṛṣabhasya (excellent) also shows that he performed the best activities. They glorified his activities which create auspiciousness and most pleasing (puṇyāni). This is the meaning given in Amara-koṣa. The cause of their singing is described: by the touch of his finger nails they became filled with all good qualities for singing. Out of anger in love they had become silent. In order to stimulate them to sing he made some of them more joyful than before (pra—modāḥ) by his touch. Though tired from acts of love, they became eager for rasa through singing. The previous verse and this verse illustrate the anubhāva called helā. cittasyāvikṛtiḥ sattvaṁ vikṛteḥ kāraṇe sati | tatrādyā vikriyā bhāvo bījasyādi-vikāravat || Though there are symptoms of the appearance of bhāva, when there are no external symptoms it is called sattva. Its first transformation with external symptoms is called bhāva, just as a sprout is the first transformation of a seed. Ujjvala-nīlamaṇi 11.7 grīvārecaka-saṁyukto bhrū-netrādi-vikāśa-kṛt | bhāvād īṣat-prakāśo yaḥ sa hāva iti kathyate || That stage where there is a slight manifestation because of bhāva, where the neck becomes tilted, and the eyebrows, eyes, and other bodily features blossom with happiness, is called hāva. Ujjvala-nīlamaṇi 11.9 hāva eva bhaved dhelā vyakta-śṛṅgāra-sūcakaḥ || Hāva becomes helā when there are clearly indications of śṛṅgāra-rasa. Ujjvala-nīlamaṇi 11.11

The overjoyed gopīs produced joy in Kṛṣṇa in three ways: by their beauty (their effulgent cheeks), their emotions (smiling glances) and by glorifying him (they sang about his activities). Ṛṣabhasya means the best male, indicating his great skill in love. It reaches perfection with them. They thus respected him in the ways described (mānaṁ dadhatya). Or he thought, “I am fortunate to have wives like you.” They offered respect to this manifestation of pride (mānam). That is shown. They sang about his pure or joy-filled activities, at the present time, or in the past, because of the touch of his fingernails. Though tired from acts of love, they became eager for rasa through singing. Thus they were joyful (pramodāḥ). The beauty of their cheeks could also be created by his wiping their cheeks.