Śrīmad-Bhāgavatam 10.90.14
Blended reading (Sanskrit + English inline)
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mukunda-eka-dhiyaḥ
—
their minds absorbed in Mukunda alone
Contiguous compound: mukunda (Kṛṣṇa, giver of liberation) + eka (one, alone) + dhiyaḥ (intellects). The Gauḍīya psychological ideal: not many devotions diluted, but one — and that one, Kṛṣṇa. Ananyā-bhakti in a single word.
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unmatta-vat
—
as if insane
unmatta (mad) + vat (like). Madness as a diagnostic: the queens speak the language of the gopīs in vipralambha. Caitanya Mahāprabhu, especially in His final Purī years, lived in this same condition — divyonmāda.
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cintayantyaḥ
—
thinking of
Present participle of √cint. Smaraṇa become uncontrollable. Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu) lists cintā as a primary bhāva of separation. Mind cannot stop returning to Him.
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aravinda-akṣam
—
the lotus-eyed one
Accusative of aravinda-akṣa: lotus + eye. The epithet that the gopīs use again and again. Bhagavān is identified by His glance — the same glance verse 15 will name 'lotus-eyed Lord's munificent smiling glance.'
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jaḍam
—
stunned, inert
Adjective from jaḍa — dull, motionless. Here a temporary stambha (stupor), one of the aṣṭa-sāttvika-bhāvas in Rūpa Gosvāmī's taxonomy. The body goes inert when the bhāva exceeds its capacity.
Śrīla Viśvanātha Cakravartī Ṭhākura explains that this superficial appearance of insanity in Lord Kṛṣṇa’s queens, as if they had become intoxicated by dhattūra or some other hallucinogenic drug, was in fact the manifestation of the sixth progressive stage of pure love of Godhead, technically known as prema-vaicitrya. Śrīla Rūpa Gosvāmī refers to this variety of anurāga in his Ujjvala-nīlamaṇi (15.134): priyasya sannikarṣe ’pi premotkarṣa-svabhāvataḥ yā viśleṣa-dhiyārtis tat prema-vaicitryam ucyate “When, as a natural by-product of one’s extreme love, one feels the distress of separation even in the direct presence of the beloved, this state is called prema-vaicitrya. ”
Thinking of lotus eyed Krsna in his absence, they spoke as if mad (unmattavat), having lost their intelligence, as if their minds were affected by drugs like dhattura, without power of judgement (jadam). Hear those words from me. This prema vaicitrya which appears at the sixth stage of prema, as a type of anuraga, is described in the Ujjvala Nilamani:. "When there is pain arising from separation even in the presence of the beloved out of increase in ones natural love, it is called prema vaicitrya."
They sometimes became as if mad, as if disturbed in mind by some drug. They would sometimes remain silent (agiraḥ) for a moment as if sleeping. Thinking whether Kṛṣṇa was present or not present, they concluded he was not there, and talked with loss of all sense of judgment (jaḍam), like a sleeping person talking. The reason for their madness was that they thought without deviation only of Kṛṣṇa who freed them from all suffering (mukunda). If he was present, he would remain silent, expecting to hear them speak. This is the type of separation called vaicitrya (in which the lover is present, but thought to be absent.) This is accepted by Vopadeva in Muktāphala. It is also described by Śriharṣa and others.
How their minds were stolen is shown. Or the previous verse can mean that Kṛṣṇa’s intelligence was stolen by the women’s gestures, smiles etc. The cause of stealing his mind is shown in this verse. Their minds were absorbed only in Kṛṣṇa, the giver of the highest bliss or the distributor of the happiness of prema (mukunda). Sometimes they thought of him, the most beautiful person (aravindākṣam), and became silent (agiraḥ). Sometimes they spoke as if insane, unintelligibly. Please hear when I speak. Hear carefully, this astonishing topic. Or thinking of him, with minds fixed only on Mukunda, they spoke words. Listen to the words (tā) that they spoke as I speak (nigataḥ).
- When was my last speechless moment with God?
- Where do I keep talking when silence would let love deepen?
The queens of Dvārakā, struck still as if mad, speak to birds and clouds and oceans because their Beloved has hollowed them out — and only His Name fits the space He left. Vipralambha invades even marriage: union is incomplete until it has known separation.
Earlier in this canto (SB 10.47), when Uddhava arrives in Vraja, the gopīs address a wandering bee as if it were a messenger from Kṛṣṇa, accusing it of carrying news of an unfaithful lover. That episode is the gopīs' bhramara-gīta — the queens' songs here (15-24) are its Dvārakā echo.
Gauḍīyas read 90.14-24 as proof that the Dvārakā mahiṣīs include, hidden in their ranks, gopīs who followed Kṛṣṇa from Vraja. Their consort-bhāva is unmistakably gopī-bhāva: addressing nature, accusing the absent Lord, claiming union with no proof but the heart's burning.
My note
Source: vedabase.io