"Alas, though we are more intelligent, our life has become useless since we cannot meet Krsna. The less intelligent creatures have become successful in meeting Krsna. How is that?" This sentiment is expressed in this verse. Sma is an exclamation of astonishment or lamentation. "Oh (sma), we do not have such good fortune." There are two readings: venu ranitam and venu riphitam. The meaning is the same: sounded on the flute. "Hearing the sound of the flute, the does with affection nourished Krsna (pujam dadhuh) with their glances. So then what to say of the glances that we intelligent beings have given to Krsna? Their husbands, the krsna sara (those who take Krsna alone as object of worship) also worship him. Seeing their wives so attracted to Krsna, the husbands become overjoyed thinking that their married life has become successful by this, and following their wives, go to meet Krsna. But we are so unfortunate that just by a trace of anything connected with Krsna, our husbands become violent."

What to speak of the glory of Vṛndāvana, the shelter of all jīvas dear to the Lord, let us describe the good fortune of the animals that take shelter there. The does’ knowledge (gatayaḥ) is without discrimination (mūḍha). Another version has matayaḥ. Though the does wander through the forest, they are seen by him. They worship the son of Nanda. Nanda indicates the he is endowed with all great qualities, giving joy. They mention Nanda’s name even though he is an elder, since their minds are bewildered by uncontrollable agitation. Kṛṣṇa has accepted colorful attire of forest garland and head ornaments of peacock feathers and guṣja beads. Instead of raṇitam the alternative riphitam (guttural sound) is seen. This indicates the first sounds of the flute, before rāgas are played, and imitates the sound of the flute. Kṛṣṇa-sāra (the male deer) also means those who are Kṛṣṇa’s most excellent beings, and thus is a criticism of the gopīs’ husbands. It is suggested that they worshipped him with all ingredients of worship. They nourished (dadhuḥ) worship. This means that they performed worship more thorough than others. That worship was done with excellence (vi—racitam). The reason for superiority is given. They performed the worship with glances filled with affection. Love is the greatest treasure in worship. The plural is used to indicate that the does worshipped together. The word sma indicates astonishment or lamentation. “Ah! We do not have such good fortune!” Or, understanding (ākarṇya) by hearing that he was playing the flute, controlling (dadhuḥ) Kṛṣṇa who was dressed nicely by affectionate glances, they performed affectionate service. Nanda-nandanam becomes to object of the verb ākarṇya in the manner of dadhad darśaṇa-curura-śabdam aśvaḥ (Māgha-kāvya) and saṁśṛṇvan vadamānāṁs tān rāvaṇasya guṇān janān (Bhaṭṭi-kāvya).

What to speak of the glory of Vṛndāvana, the shelter of all jīvas dear to the Lord, let us describe the good fortune of the animals that take shelter there. The does’ knowledge (gatayaḥ) is without discrimination (mūḍha). Another version has matayaḥ. Though the does wander through the forest, they are seen by him. They worship the son of Nanda. Nanda indicates the he is endowed with all great qualities, giving joy. They mention Nanda’s name even though he is an elder, since their minds are bewildered by uncontrollable agitation. He has accepted (upātta) colorful dress, given by the boys-- forest garland and head ornaments of peacock feathers and guṣja beads. The deer perform worship in a special way (viracitām) with their affectionate glances since they do not have the materials for worship, and since he is the essence of worship for them, being the crown jewel of rasa. Glances is in the plural to show respect and to indicate a sequence of glances. Sma indicates astonishment or lamentation: we do not have such good fortune! Or hearing the sound of the flute, the does, which, by being born in Vṛndāvana, had attained all knowledge and skill, now became unintelligent (mūḍhā) in the use of their internal and external senses (gatayaḥ). Or they could not move at all (mūḍha-gatayaḥ). They stumbled around or became stunned. The does which always stayed in the forest performed worship using affectionate glances. Or overcome with desire they could not judge anything or do anything. They just looked at Kṛṣṇa as if performing worship with reverence. The does (etāḥ) are like us. They are with their husbands the bucks (saha-kṛṣṇa-sārāḥ), but even the bucks at least once (api) worship him. They are best (sāra) for Kṛṣṇa. They thus criticize the cowherds who do not service Kṛṣṇa in this spontaneous way.