Śrīmad-Bhāgavatam 10.35.1
Blended reading (Sanskrit + English inline)
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anudruta
—
chasing
From anu (after) + √dru (to run). The gopīs' minds literally run after Kṛṣṇa as He leaves for the forest. Gauḍīyas read this verb as the signature of mādhurya — consciousness involuntarily pursues Bhagavān, leaving the body behind to perform what Rūpa Gosvāmī later names tad-vyatireka-saṅgāmrta, the nectar of separation.
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kṛṣṇa-līlāḥ
—
the transcendental pastimes of Kṛṣṇa
Compound: kṛṣṇa (the all-attractive Person) + līlāḥ (pastimes, sports). Not myth, not allegory — the eternal activities of Bhagavān in Vraja. The Bhāgavatam's Tenth Canto exists to make these audible; the gopīs in this verse model the response.
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pragāyantyaḥ
—
singing loudly
Present participle of pra + √gai. Pra- intensifies: not soft humming, but full-throated song. Kīrtana is the gopīs' instinctive response to separation — the Yugala-gītā that follows is what this verb refers to. Gauḍīyas note: when prema cannot embrace, it sings.
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duḥkhena
—
unhappily
Instrumental of duḥkha. The Bhāgavatam refuses to sweeten separation; the gopīs' days really are painful. But Rūpa Gosvāmī classifies this duḥkha as the highest happiness — vipralambha-rasa, sweeter than meeting, because love expands to fill the absence.
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vāsarān
—
the days
From √vas (to dwell). The accusative — they 'passed through' the days, did not live them. For the gopīs, daylight is only the interval between Kṛṣṇa's morning departure and evening return; the song of the Yugala-gītā is what makes the gap traversable.
Although the gopīs enjoyed direct association with Kṛṣṇa at night in the rāsa dance, during the day He went about His normal duties, tending His cows in the forest. At that time the minds of the gopīs would run after Him, but the young girls had to stay back in the village and do their own duties. Thus feeling the pain of separation, they would sing about Śrī Kṛṣṇa’s transcendental pastimes.
In the thirty fifth chapter, the gopis, pining in separation from Krsna, spend their days relishing him through reciting twelve pairs of verses. Prema, in order to nourish itself, divided itself into two parts, the coolness of enjoyment in the moonlight, and the heat of separation in the daylight. The gopis spent their nights as previously described, directly associating with Krsna, singing and dancing, conversing, kissing, absorbed in the conjugal rasa. That has been described. In the daytime, they could only associate with Krsna by thinking of him. Tasting the flute song, they became absorbed in the rasa of separation. When Krsna went to the forest to herd the cows, the gopis’ minds followed after him quickly (tam anu druta cetasam).
Śukadeva Gosvāmī said: Whenever Kṛṣṇa went to the forest, the minds of the gopīs would run after him, and thus the young girls sadly spent their days singing of his pastimes. The gopīs who delighted in Kṛṣṇa during the night with the rāsa pastimes would be overcome with great sorrow during the day. Parāśara says sa tathā saha gopībhir rarāma madhuṣudanaḥ tathābda-koṭi-pratimaḥ kṣaṇas tena vinābhavat Kṛṣṇa sported with the gopīs in such a way that during the day a moment felt like millions of years in his absence. How could they tolerate such unhappiness? Describing their separation during the days in order to nourish their enjoyment during the nights, Śukadeva shows how they passed their time. Their minds went quickly with him (anudruta-cetasaḥ). Or their hearts melted on thinking of him. Because of absorption in him, they stopped their household duties. All glories to the unprecedented greatness of the gopīs. Taking a particle of their support, I will explain their song.
The gopīs who delighted in Kṛṣṇa during the night with the rāsa pastimes would be overcome with great sorrow during the day. Parāśara says sa tathā saha gopībhir rarāma madhuṣudanaḥ tathābda-koṭi-pratimaḥ kṣaṇas tena vinābhavat Kṛṣṇa sported with the gopīs in such a way that during the day a moment felt like millions of years in his absence. When Kṛṣṇa, the most attractive person or he who was filled with the highest bliss, went to the forest of Vṛndāvana during the day, the gopīs could not tolerate the separation. Their hearts quickly pursued him because of the attachment. They sang in a remarkable manner which attracted the whole universe, predominated with the beguiling sound of the flute about Kṛṣṇa’s forest pastimes with Kṛṣṇa dressed in his forest outfit. Because their hearts followed him they could not do their household chores. They absorbed themselves in his pastimes since they were non-different from him. They passed the remaining time in sorrow singing. This is confirmed in verse 26. Since they passed their time singing, the greatness of singing his pastimes is shown. Or they passed their days with difficulty, not able to tolerate the separation, because they sang about his pastimes. This was because they were gopīs, devoted to him alone. All glories to the unprecedented greatness of the gopīs. Taking a particle of their support, I will explain their song.
- NRM SB 10-35-01-11
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- PSarasvati Sw SB 10-35-01 - 2023-04-18 ISKCON Vrindavan
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When Kṛṣṇa walks into the forest with the cows at dawn, the gopīs' minds do not stay behind in Vraja — they run after Him the way iron filings drag toward a magnet, leaving their bodies to mechanically pass the daylight hours. Separation is the form mādhurya takes when Kṛṣṇa is out of sight; song is how they survive it.
In the final twelve years at Jagannātha Purī, Caitanya Mahāprabhu lived inside the gopīs' mood of separation from Kṛṣṇa. Locked in the Gambhīrā with Svarūpa Dāmodara and Rāmānanda Rāya, He spent His days reciting kṛṣṇa-līlā and weeping, the bodily anguish of viraha-bhāva visible on Him through the night.
Caitanya-caritāmṛta presents this as the inner meaning of SB 10.35.1: when Kṛṣṇa goes to the forest of His own eternal līlā, the devotee passes the days only by pragāyantyaḥ — singing of Him. The Yugala-gītā is the gopīs' template; Caitanya is its embodiment in our age.
My note
Source: vedabase.io