One gopī joyfully took Kṛṣṇa’s hand between her folded palms, and another placed His arm, anointed with sandalwood paste, on her shoulder.

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TRANSLATION

The gopīs said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

COMMENTARY

This chapter shines forth with the Gopī-gītā, the songs of the gopīs, which are like a group of lotus flowers fragrant with the honey of prema, that manifest their sweetness in graceful melodies and rhythms. These lotus songs attract the bee named Kṛṣṇa.

With the blessings of Sanātana Gosvāmī, Śrīdhara Svāmī and the gurus in my line, whose remnants are the sustenance of my life, I will now begin to explain the Gopī-gītā. In the last verse of the previous chapter it was mentioned that the gopīs sang. The question may be raised, “What did they sing?” The answer is given in this verse beginning with the words gopyaḥ ūcuh.

The gopīs sang, “O beloved, because of Your birth, Vraja has become glorious.” By not mentioning more glorious than what, the implication is that Vraja is more glorious than all other planets or places. In order to refute the idea that “Vaikuṇṭha is just as glorious,” the gopīs use the adverb adhikam, to indicate that Vraja is exceedingly (adhikaṁ) more glorious than even Vaikuṇṭha. In other words, though Vaikuṇṭha is wonderful, Vraja is the most wonderful and best of all places.

The gopīs state another symptom of Vraja’s unique position: “Mahā Laksmī, the goddess of fortune (indirā), who is served by all in Vaikuṇṭha, is always residing in Vraja rendering service. Therefore Vraja is complete in all kinds of opulences even more so than Vaikuṇṭha itself. Thus in this Vraja, which is filled with such topmost happiness, only Your beloved girlfriends are experiencing the most intolerable agony unheard of or unseen by anyone at any time. However, we are not begging You to remove that suffering, but please look (dṛśyatāṁ) just once at this (atra) Vṛndāvana, which is filled with happiness.”

Kṛṣṇa asks, “What should I look at?”

Gopīs: “In this happy Vṛndāvana, those dedicated to You are dying in separation as they search for You. What a remarkable scene! Why are You putting Your devotees into danger? You should not think, ‘How have I put you in difficulty?’ We have offered (dhṛta: ārpita) all our life airs to You. We would have been happy if the life airs, which have been maddened by You, remaining within our bodies had burned in the fire of separation and we had died. But instead, our life airs are happily residing within You, their joyful master.”

Kṛṣṇa: “But if your life airs are happily situated, how can your bodies be in danger?

Gopīs: It seems that You derive constant happiness from seeing our misery.”

In this verse the second syllable (ya) of each line is the same. Also, for most of the verses in the Gopī-gītā, in each line the first and seventh syllables begin with the same consonant, as do the second syllables of all four lines. This has been described in the Muktā-phala-Tīkā of Vopadeva.

|| 10.31.2 ||

śarad-udāśaye sādhu-jāta-sat-sarasijodara-śrī-muṣā dṛśā

surata-nātha te ’śulka-dāsikā vara-da nighnato neha kiṁ vadhaḥ

TRANSLATION

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder?

COMMENTARY

Kṛṣṇa said, How can you insinuate that I want to make you unhappy?

Gopīs: “Not only do You want to see us suffer, but You are killing us.” That is the intention of this verse.

Gopīs: “Your glances beg us for amorous pleasure (surata nātha) and give us (vara-da) happiness. Moreover, Your glances, which are emanating the blazing fire of prema, are killing (nighnataḥ) Your maidservants who were purchased for free (aśulka dāsikā). Is this not murder on Your part? Is only killing with a weapon actual murder, while murder with one’s eyes is not murder? Rather it certainly is.

“Therefore O Varada [giver (da) of benedictions (vara)]! You have ruined (da from di to destroy) our happiness in this world and the next (vara). Furthermore, if we were in fact Your property, then there would be no fault in Your throwing away or burning up Your own possessions. But actually You did not buy us with any payment, nor have You accepted us in marriage. We are just free maid-servants. Due to our innocent foolishness, we became Your slaves out of our own free will.”

In describing the beauty of Kṛṣṇa’s glance, the gopīs indicate the cause of Kṛṣṇa’s power to enchant, madden and to expertly steal their hearts.

Gopīs: “Your glance steals the beauty of the best blooming lotus (sat sarsi ja) growing in the clear lakes of autumn in the saintly land (sādhu jātaṁ) of Vraja.” In this way the gopīs describe the extra-ordinary beauty, fragrance, coolness and gentleness of Kṛṣṇa’s eyes by comparing them to the superexcellent autumnal lotus flower.

Gopīs: “Indeed, that glance of Yours has trespassed into the private inner chambers of such a respectable person of good upbringing, which are completely inaccessible to the common man, and stolen the treasure. By sprinkling a powder (a standard technique of Vedic burglars) of mohana (bewilderment) and unmāda (madness), Your thieving eyes made us crazy, and thus we freely turned over the treasure of our intimate love and also our life airs. Having our treasures stolen, we are now dying. By this theft You are willingly accepting the sin of killing thousands of women. Out of fear of this sin You should reveal Yourself to us.”

|| 10.31.3 ||

viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt

vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ

TRANSLATION

O greatest of personalities, You have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Māyā Dānava.

COMMENTARY

Kṛṣṇa may object, “If I wanted to kill you, then why did I repeatedly protect you from so many dangers? After acting so it would be inappropriate for Me to kill you now.” The gopīs reply to this in the current verse. “You saved us from destruction by Kāliya’s poison (viṣa-jalāpyayād); from the vicious man eating snake Aghāsura (vyāla-rākṣasād); from Indra’s torrential downpour (varṣa); from Tṛṇāvarta’s typhoon (mārutāt); from Indra’s thunderbolt (vaidyuta-analāt); from the bull demon Ariṣṭāsura (vṛṣa) and from Vyomāsura (maya-ātmajāt).

“You have always protected us from all types of fear (viśvato-bhayād). O best of men (ṛṣabha)! On numerous occasions You personally saved us, whose lives are dedicated solely to You. You have protected all of Vraja from the deluge of Indra and other calamities. Putting our faith in You as our protector, we come to You for relief from the burning pain of being pierced by the five arrows of Cupid. If You neglect us, we will die in the blazing fire of separation from you which is millions of times more intense than that other fire. Are You not afraid of killing those who place their trust in You?”

Although the killing of Ariṣṭa and Vyoma are yet to occur, it is mentioned here because the gopīs, having heard about Kṛṣṇa’s horoscope from the sages Garga and Bhāguri, knew that Kṛṣṇa would kill these demons in the future.

|| 10.31.4 ||

na khalu gopīkā-nandano bhavān akhila-dehinām antarātma-dṛk

vikhanasārthito viśva-guptaye sakha udeyivān sātvatāṁ kule

TRANSLATION

You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahmā prayed for You to come and protect the universe, You have now appeared in the Sātvata dynasty.

COMMENTARY

Kṛṣṇa said, “My dear gopīs, who are repeatedly talking irrationally, please maintain your composure. I, the son of Nanda, give happiness to everyone (sarvānanda-kanda). Yet you accuse Me of the sin of killing women and betraying the faith of those who trust Me. Therefore, I will leave this place and hide Myself so that for many births you will not see Me.”

Fearing such a response from Kṛṣṇa, the repentant gopīs began to praise Kṛṣṇa in order to please Him.

Gopīs: “You are not the son of a cowherd woman, but rather the soul within each living entity, the form of Vāsudeva who inspires the living entities’ internal faculties and witnesses (dṛk) everything. In other words, You are the indwelling Supersoul (antaryāṁi). We have heard this from Bhāguri, Gārgi, Paurṇamāsi and others.

“Thus, we are only speaking whatever You, the Supersoul, inspire us to speak. Therefore do not be angry with us, but be pleased with us. We have also heard about the cause for Your appearance. Because Brahmā (vikhanas) prayed to You to protect the universe (viśva-guptaye), You appeared in the Sātvata dynasty in the family of Yadu. In other words, You have appeared on the sunrise-mountain of mother Yaśodā’s womb,”

Kṛṣṇa: “If you know all this, then why are you speaking such harsh words to Me?”

Fearing such a comment by Kṛṣṇa, the gopīs said, “O friend (sakhe)! You have submerged us in the ocean of loving friendship (sakhya-rasa) with You. As a friend You protect the whole universe, so You should also protect us who reside within the universe.”

Another meaning: Gopīs: “No one, among men, demigods, animals or birds can bear to see the suffering of those who are dear to them. In that You remain happy even while observing our misery, we must conclude that You are outside these four categories of creatures. It is not possible that You were born from the womb of the gopī Yaśodā, because her heart melts at even the slightest distress felt by another. But we do not see any of her good qualities in You.”

Kṛṣṇa: “Then who am I?”

Gopīs: “We surmise that You are the indwelling controller (antaryāmī) of all living beings. Though seeing all the sufferings of the living entities, You remain passive sitting happily within their hearts as the Supersoul. Therefore, we cannot understand why You, the crest-jewel of indifferent persons, have appeared in this world. Requested by Vikhanas, Brahmā, who desired to increase his own creation, You descended to this universe to protect it. But, bearing in mind that by devotion to You the living entities will become liberated, You stay hidden (viśva guptaye), so that no one will recognize You as the Supreme Lord.

“As Lord Brahmā once said, ‘What to speak of ordinary men, who disregard You as the Lord in Your human-like pastimes, even those surrendered to You, like Jarāsandha, will take on the role of demons. Thus I will be able to increase the scope of my creation.’ To fulfill this desire of Brahmā, You accept actions contrary to dharma such as stealing the wives and possessions of others, and showing envy, pride and violence to hide Your true nature. Thus rejecting Your own irrefutable laws of religious behavior, You have appeared in the Sātvata family in Gokula. By Your stealing of other men’s wives You have become our friend (he sakhe)”

|| 10.31.5 ||

viracitābhayaṁ vṛṣṇi-dhūrya te caraṇam īyuṣāṁ saṁsṛter bhayāt

kara-saroruhaṁ kānta kāma-daṁ śirasi dhehi naḥ śrī-kara-graham

TRANSLATION

O best of the Vṛṣṇis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.

COMMENTARY

Kṛṣṇa said, “O wonderful speakers! I disappeared only to drink the nectar of your words of loving anger. Now I that have fulfilled that desire, you can take any boon you wish from Me.”

Thinking of such merciful words from Kṛṣṇa, the gopīs, being relieved, began to voice their individual desires in four verses (5-8).

Gopīs: “O best of the Vṛṣṇis! O light giving sun to the lotuses of Your family! Please place Your lotus hand on our heads?”

Kṛṣṇa: “Why?”

Gopīs: “The touch of Your hand vanquishes Cupid (kāma-dam), in fear of whose arrows we have surrendered unto You. Though ironically that hand again makes us lusty (another meaning of kāma-daṁ). You cannot say that You are powerless to do this, since Your hand bestows fearlessness to men who have surrendered to you out of fear of material existence. You are the one who protects everyone from the fear of saṁsāra, so what effort would it take to protect a person from the fear of lust?”

Kṛṣṇa: “If that is so, may I then place My lotus hand on your breasts? My mind desires to put My hands there instead.”

Gopīs: “No, Your hands are already held by the hands of Laksmī (Śrī-kara-graham) in order to prevent You from placing Your hands on her breasts, so we must also prevent that.”

|| 10.31.6 ||

vraja-janārti-han vīra yoṣitāṁ nija-jana-smaya-dhvaṁsana-smita

bhaja sakhe bhavat-kiṅkarīḥ sma no jalaruhānanaṁ cāru darśaya

TRANSLATION

O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.

COMMENTARY

Other gopīs said, “You take away the pain arising from the arrows of Cupid in the women of Vraja by Your smile, but not the pain of the women in Svarga and elsewhere.” This is mentioned in the Bhagavatam (10.35.3): vyoma-yāna-vanitāḥ kaśmalaṁ yayur apasmṛta-nīvyaḥ, “The women of Svarga riding in their planes in the sky fainted from the pain of lust and their belts loosened.”

Gopīs: “O hero, who vanquishes the invincible Cupid! You do not tolerate the pride stemming from our good fortune and the haughtiness which is characteristic of our coquettish (vāmya) nature. Your smile destroys the pride of Your devotees.”

Kṛṣṇa: “Then quickly choose your desired boon”

Gopīs: “Please serve us, Your maidservants.”

Kṛṣṇa: “But if you are My maidservants, then why are you ordering Me to engage in your menial service?”

The gopīs answer by saying, “O friend (sakhe)!

Kṛṣṇa: “Then tell me what service you want Me to perform?”

Gopīs: “Please serve us by showing us Your beautiful lotus face (jalaruhānanam).”

|| 10.31.7 ||

praṇata-dehināṁ pāpa-karṣaṇaṁ tṛṇa-carānugaṁ śrī-niketanam

phaṇi-phaṇārpitaṁ te padāmbujaṁ kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam

TRANSLATION

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kāliya, please place them upon our breasts and tear away the lust in our hearts.

COMMENTARY

Other gopīs said, “Please place Your lotus feet upon our breasts.”

Kṛṣṇa: “Why should I do that?”

Gopīs: “In order to shatter the lust in our hearts.”

Here these gopīs, who by the fact of having such intimate relations with Kṛṣṇa are understood as possessing the highest form of pure kṛṣṇa-prema; who have no desire to avoid pain or obtain happiness for themselves, and whose every activity of their bodies, minds and words is only for Kṛṣṇa’s happiness, are describing their own beauty, youthfulness and torment by lust only for the sake of inciting Kṛṣṇa’s enjoyment of conjugal pleasure.

Being the most skillful of women, the gopīs are not actually diminishing the mood of pure love by their verbal levity. When a friend sees that a certain gluttonous friend of his wants to eat, he will busy himself in acquiring all four kinds of first-class food with the desire of feeding his friend. But when questioned by his friend, he will say, “Oh, I am endeavoring for my own sake, not yours.” At that time love becomes very intense. If the friend were to say, “All this endeavor on my part is for your pleasure, although it is actually for my own benefit, since it is being done without motive,” that would diminish the mood of love.

This is stated in the Prema-sampuṭa Text 68:

premā dvayo rasikayor ayi dīpa eva,

hṛd-veṣma bhāsayati niścala eva bhāti,

dvārād ayaṁ vadanatas tu bahis-kṛtaś cet,

nirvāti śīghram athavā laghutām upaiti

“Pure love is like a lamp that burns steadily within the house of two lovers’ hearts who know how to relish confidential mellows. But if that lamp light is let out through the doorway of the mouth, it is at once dimmed or extinguished.”

The fact that the gopīs have no interest in their own pleasure, and that Śrī Kṛṣṇa is under their control is indicated by the Lord’s own words na pāraye ’ham, “I can never repay My debt to you.” (SB 10.32.22) All the revealed scriptures state that Kṛṣṇa is controlled only by pure love, not lust.

Anticipating that Kṛṣṇa may say, “If I place My feet on your breasts, I fear that I will commit sin,” the gopīs say, “Since You are the destroyer of the sins of all embodied beings who surrender to You, how can there any question of Your sinfulness?”

Kṛṣṇa: “But if I place My tender feet on your hard breasts, I will get pain.”

Gopīs: “You follow the cows that go to very rough places to eat grass. If Your feet can tolerate that, then You cannot say that our breasts are too hard.”

Kṛṣṇa: “It is inappropriate to place My feet on your breasts which are decorated with many costly jewels and ornaments.”

Gopīs: “Your lotus feet, the very abode of all opulence (śrī niketana), will be the best ornament on our breasts.”

Kṛṣṇa: “But I am afraid of your husbands.”

Gopīs: “If You were not afraid when You placed Your feet on the hoods of the great serpent Kāliya, then why should You be afraid of our weak husbands?”

|| 10.31.8 ||

madhurayā girā valgu-vākyayā budha-manojñayā puṣkarekṣaṇa

vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ

TRANSLATION

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips.

COMMENTARY

Kṛṣṇa said, “O gopīs, who are more dear to Me than My own life. O jewel-like lovers! I can never be indifferent to you, who are My only reason for living. Why do you not have faith in this servant who is bound by the golden chains of your pure love? Please trust Me, and understand Me to be like the brilliant gold bangles on your auspicious hands.”

Hearing such words from Kṛṣṇa, other gopīs said, “We have become overcome with bliss on tasting the sweetness of Your words, which are composed of sweet (madhurayā) syllables containing various meanings in each beautiful phrase. Moreover, Your wonderful words bewilder those who are intelligent and expert in conjugal affairs, namely these maidservants of Yours. We gopīs are becoming bewitched by continually relishing Your sweetness. Please rejuve-nate us bewildered women by letting us again (punaḥ) drink the nectar of Your lips.”

Another meaning: “Please let us bewildered women drink the nectar of Your lips, and again (punaḥ) put us into bewilderment.”

|| 10.31.9 ||

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham

śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ

TRANSLATION

The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

COMMENTARY

The gopīs said, “Who can describe the sweetness of the words coming from Your mouth? It is indescribable. Even words glorifying Your name and form coming from the mouths of other people are also more relishable than celestial nectar (svarga-amṛta) or liberation (mokṣa).” This is the import of this verse.

Gopīs: ‘’Discussions about You deliver the highest nectar.”

Kṛṣṇa: “What kind of nectar?”

Gopīs: “Topics about You give life to those who are tormented by the cycle of birth and death, terrible diseases, and other causes of suffering (taptajīvanam). They give life to those who are suffering in separation from You. Thus hari-kathā is better than both the nectar of heaven and the nectar of liberation.” This is confirmed by great devotees (kavibhir īḍitaṁ) like Prahlāda and Dhruva, who said: yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma, dhyānād bhavaj-jana-kathā-śravaṇena vā syāt, sā brahmaṇi sva-mahimany api nātha mā bhūt, “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 brahmāṇanda.” (SB 4.9.10)

“Since brahmāṇanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary joy 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 topics destroys (kalmasa apaharanam) the effects of all stages of sin (aprārabdha, kūṭa, bīja and prārabhda, sinful reactions from which one is suffering at present). The nectar of Svarga does not destroy sins, but rather it increases lusty desire, which is a cause for sin. Even the nectar of liberation does not destroy prārabdha-karma, though it destroys aprārabdha, kūṭa and bīja. The nectar of hearing about You is most auspicious (śravaṇa maṅgalaṁ) because just by hearing one becomes attracted to You and attains the ultimate goal of life. This is not so with the nectar of Svarga or mokṣa.”

“The nectar of Your topics, being constantly broadcast (ātataṁ) by Your devotees, bestows all wealth (śrīmat) up to prema. The other two nectars cannot do this. Those who glorify You in kirtana (gṛṇanti) are bestowing the greatest treasure. Though one may give that person everything he owns, he can never repay him.”

Another meaning of the verse: “Songs about Your name, form and pastimes are sweet if they are accompanied by the sight of You. Otherwise they create very undesirable consequences and become a cause of death (kathā mṛtam).”

Kṛṣṇa: “How is that?”

Gopīs: “By hearing those descriptions one’s life becomes full of pain in separation (tapta jīvanam).” Another meaning of jīvana is water. “By those descriptions we become scalded like water (jīvana) sprinkled on hot oil (tapta).”

Kṛṣṇa: “But then why are these topics praised in the Purāṇas and other scriptures?”

Gopīs: “Only poets (kavibhir īḍitaṁ) like Vyāsa praise You and no one else because that is the natural habit of poets. Hearing about You subjects one to the burning pain of separation. By this suffering one burns up his previous sins (kalmaṣa apaham). It is auspicious (mangalam:svasty-ayanam) for ordinary people to listen to these topics, and thus the narrations about You do not stop. If the people concerned are intelligent, however, they will see that hearing about You brings suffering and then they will refuse to listen. Then the narrations will cease.”

“Topics about You are disseminated (ātataṁ) by evil men who, blinded by the intoxication of their wealth (śrīmat), hope that everyone will die by hearing about You. To accomplish this they spend money lavishly by going from country to country and village to village, hiring pandits to narrate the Purāṇas. Therefore those pandits who sing Your glories in this world cause the death (da— dyanti: khandayanti: mārayanti) of many people (bhūrīn). Thus, while spreading their trap of these topics and sitting peacefully as if they were gentle souls, these pandits are actually committing genocide.”

“For this reason, intelligent persons avoid these pandits, keeping them at a further distance than even a contagious disease.”

This point is explained in the Bhāgavatam (10.47.18):

yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ-

sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ

sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā

bahava iha vihaṅgā bhikṣu-caryāṁ caranti

“For those who relish just a single drop of the nectar of Kṛṣṇa’s daily pastimes, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vṛndāvana to wander about like birds, begging for their living.”

This dialogue of the gopīs is glorification on the pretext of condemnation. Using the ploy of criticism, the gopīs are actually expressing the super excellence of topics about Śrī Kṛṣṇa and also of the pandits who narrate them.

|| 10.31.10 ||

prahasitaṁ priya-prema-vīkṣaṇaṁ viharaṇaṁ ca te dhyāna-maṅgalam

rahasi saṁvido yā hṛdi spṛśaḥ kuhaka no manaḥ kṣobhayanti hi

TRANSLATION

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds.

COMMENTARY

The gopīs said, “When we do not see You, then anything that is related to You becomes a source of suffering for us. Even though we want to forget You because You give us sorrow, we cannot because You have touched our hearts (hṛdi spṛśaḥ) with Your sweet smile (prahasitaṁ) and love-filled glances, Your intimate exchanges (viharaṇaṁ: śamprayogaḥ), and all Your joking conversations (saṁvidaḥ: samlāpa-narmāṇi). It is a fact that meditation gives the highest bliss (dhyāna-maṇgalaṁ), but thinking of these four things (Your smile, glances, exchanges and conversations) agitates (kṣobhayanti) our minds.”

“As soon as these enter our minds, they immediately give pleasure, but then a moment later they give the most intense sorrow. Therefore, You are the greatest cheater (kuhaka)! When the rogue feeds you poison cakes, at first they seem tasty, but after some time they give intense pain and then kill you.”

|| 10.31.11 ||

calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam

śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalīlātāṁ manaḥ kānta gacchati

TRANSLATION

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.

COMMENTARY

The gopīs said, “Furthermore, You are not only making us miserable today, but on other occasions You also try to give us sorrow, even at the cost of making Yourself unhappy. Our minds become pained (kalilatāṁ) when we think of Your feet, which are more beautiful and tender than a lotus, being pricked by the spikes of wheat, dry grass and fresh sprouts in the pasture grounds as You walk behind the cows.”

The word kalilatāṁ also means accepting (lāti) quarrel (kali).

Gopīs: “Thus we quarrel with our minds as follows: O mind, why are you uselessly lamenting? If Kṛṣṇa gets pain from walking in the forests, then why does He daily go into the forest from Vraja?”

Mind: “Ah, foolish cowherd maidens! The soles of Kṛṣṇa’s feet are more tender than even a land lotus (sthala-padma), and the forest is filled with thorns, grass, sprouting plants and pebbles. How then will Kṛṣṇa not experience pain?”

Gopīs: “O foolish mind! Kṛṣṇa is walking on very soft sandy pathways.”

Mind: “O undiscerning cowherd women! The cows are wandering on those paths eating the grass, not Kṛṣṇa.”

Gopīs: “O mind, blinded by love! Doesn’t Kṛṣṇa have eyes to see the stones and thorns? Why would He step on them?”

Mind: “Ah, you girls lack even a touch of prema! What will happen if by mistake or because of haste, Kṛṣṇa steps on those sharp things?”

Gopīs: “O mind, our dear brother! You speak correctly. The creator has given us life only to make us experience all this misery.”

Mind: “My dear miserable girls, you should remain alive. But now I, along with your life airs, am going to leave Your bodies.”

|| 10.31.12 ||

dina-parikṣaye nīla-kuntalair vanaruhānanaṁ bibhrad āvṛtam

ghana-rajasvalaṁ darśayan muhur manasi naḥ smaraṁ vīra yacchasi

TRANSLATION

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.

COMMENTARY

“Even when we meet, You are not willing to make us happy,” the gopīs state in this verse.

The gopīs said, “In the late afternoon (dina parikṣaye), You satisfy us by showing us Your lotus face, decorated with pollen from swaying garlands, with dark blue locks swaying in the gentle breeze, and covered with the dust (rajasvalam) raised by the cows’ (ghana) hooves. Knowing that the sight of You generates the highest bliss, You become visible to us as You collect the cows or look here and there for the cowherd boys. At this time You consider, ‘I will drown these girls in an ocean of distress,’ and then You enflame our erotic desires (smaram yaccasi) but deny us Your association.”

“That same person who has made us consider the path of religiosity of well-bred women to be like a feverish poison and has made us madly intoxicated, is now making us cry and attracting us to join Him in the forests. O hero (vīra)! You shoot us with Cupid’s arrows in order to destroy the religious principles of us women of Vraja.”

|| 10.31.13 ||

praṇata-kāma-daṁ padmajārcitaṁ dharaṇi-maṇḍanaṁ dhyeyam āpadi

caraṇa-paṅkajaṁ śantamaṁ ca te ramaṇa naḥ staneṣv arpayādhi-han

TRANSLATION

Your lotus feet, which are worshiped by Lord Brahmā, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts.

COMMENTARY

“If you are always thinking that I give you sorrow, then I am not going to have anything more to do with you.” Fearing that Kṛṣṇa will become angry like this, the gopīs repent saying, “Alas, alas, blinded by the suffering inflicted by our karma, we are falsely finding fault with our beloved.”

Then in order to please Kṛṣṇa the gopīs praise Him as the person who gives all happiness. After affirming that He is their goal, they then pray that Kṛṣṇa relieve them of their suffering in two verses.

The gopīs said, “Though Kāliya was an offender, when he surrendered (praṇata) You gave him the most desired thing (kāma-daṁ), Your lotus feet. Brahmā (padma-ja) also offended You, but he was forgiven when he worshiped (arcitaṁ) Your lotus feet. Therefore we pray that You also forgive our offense.”

“As Your feet decorate the earth (dhariṇi maṇḍanaṁ), You should also decorate our breasts by placing Your feet on them. Garga Muni predicted, ‘This boy will easily protect you from all dangers.’ Accordingly we pray that You deliver us from this misfortune. For all these reasons, You are most auspicious and the very form of happiness (śantamaṁ). O destroyer of distress (adhi han)! By putting Your feet on our breasts, You will not become tired, but rather You will feel pleasure (ramaṇa) and Your lusty desires will be fulfilled.”

|| 10.31.14 ||

surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu cumbitam

itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te ’dharāmṛtam

TRANSLATION

O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment.

COMMENTARY

The gopīs said, “O Kṛṣṇa, You exactly resemble Dhanvantari, the crest-jewel of physicians. Please give us some medicine, for we are fainting from the disease of lust. The medicinal nectar of Your lips enhances (vardhanaṁ) erotic pleasure (surata), and removes the pain of separation (śoka nāśanaṁ). You should not say, ‘How can I give such valuable medicine for free,’ because You are a great hero (vīra) in giving charity. Therefore, You should give it away freely, even to the most wretched persons. Consider that we are losing our lives and that now You can save us by giving us that nectar. After all, even Your flute, which is just a hollow bamboo stick, fully tastes the nectar of Your lips, and then exhales sweet melodies (svarita veṇunā).”

Kṛṣṇa: “But the people in this world follow a very unhealthy diet of attachment to wealth, family, followers and so forth. I will not give the particular medicine you’ve requested to such people.”

Gopīs: “But the medicinal nectar of Your lips makes one forget (vismāraṇaṁ) all other (itara) attachments (rāga). We have directly experienced that this remarkable medicine acts like a powerful herbal drug which counteracts bad dietary habits. Therefore, please give that nectar to us, O hero, since You are most charitable.”

|| 10.31.15 ||

aṭati yad bhavān ahni kānanaṁ truṭi yugāyate tvām apaśyatām

kuṭila-kuntalaṁ śrī-mukhaṁ ca te jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām

TRANSLATION

When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

COMMENTARY

The gopīs said, “Moreover, Kṛṣṇa, our bad destiny alone is the cause of our grief. What can You do about it?” The Vraja-gopīs convey this idea in this verse.

Gopīs: “When You go to the forest of Vṛndāvana, a truṭi (1/1700 of a second) seems like a millennium (yugāyate) for us because we cannot see You. The pain of separation makes the eight hours You are away in the forest seem like three months for the other inhabitants of Vraja. But for us gopīs, this eight hour period seems as long as a billion ages. There is no cause for this except our bad fortune. Even when we get the opportunity to see Your face at the end of the day, the foolish 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. Although it only takes nine hundred truṭis for the eye to blink (nimeṣa), it seems like nine hundred yugas to us. Thus we are so unfortunate that we suffer whether we see You or not.”

According to Maitreya Ṛṣi, “The time duration needed for the integration of three trāsareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava. The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa” (SB 3.11.6)

There is another meaning of the phrase pakṣma kṛt. The first meaning refers to Lord Brahmā as the maker (kṛt) of the eyelid (pakṣma). Another meaning of pakṣma kṛt is “cutting off the eyelid.”

Gopīs: “Those who are intelligent (ajaḍa) would cut off their eyelids so they could see Kṛṣṇa continuously. Being unintelligent, we gopīs cannot do that.”

|| 10.31.16 ||

pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te ’nty acyutāgatāḥ

gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi

TRANSLATION

Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives.

COMMENTARY

The gopīs who, at the time of hearing Kṛṣṇa’s flute, were locked in the inner rooms of their houses by their husbands, now speak jealously in this verse.

“Knowing (vidas) the tenth and last stage (gati), we have reached the end of our lives and come to You. Though we are in this exalted state, You have disappointed us and failed to let us see You. Though You are called Acyuta (infallible), how have You now become fallen?”

Kṛṣṇa replied, “Then why have You come here?”

Gopīs: “Bewildered by hearing the loud song (udgīta) of Your flute, we lost all discrimination (mohitāḥ) and rushed here.”

Kṛṣṇa: “Ah, foolish girls! If that is so, then just try to tolerate the pain.”

Fearing such a statement, the gopīs said, “O cheater, no one except a merciless person like You would reject gentle ladies, who of their own accord, have come to see Him at night.”

Another meaning: “O mad man (kitava), What young man would reject young women who come to see him in the middle of the night? Thus though You are a cheater (kitava), You have been cheated (of enjoyment).” According to the Medinī dictionary, the word kitava can refer to a cheater, a mad man or a thorn apple.

|| 10.31.17 ||

rahasi saṁvidaṁ hṛc-chayodayaṁ prahasitānanaṁ prema-vīkṣaṇam

bṛhad-uraḥ śriyo vīkṣya dhāma te muhur ati-spṛhā muhyate manaḥ

TRANSLATION

Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You.

COMMENTARY

The gopīs said, “What can be done? With five elements of illusion, like the five arrows of Cupid, You have entered through our eyes and ignited a blazing fire in our hearts. First, there are Your prayerful petitions for conjugal pleasure. Second, there is the rise of passion in us caused by Your glances. Third, there is Your smiling face. Fourth, there is Your loving glances, and fifth is Your broad chest endowed with all splendor. Considering all of this again and again, our hankering increases, our minds become completely bewildered and out of great eagerness we faint.”

|| 10.31.18 ||

vraja-vanaukasāṁ vyaktir aṅga te vṛjina-hantry alaṁ viśva-maṅgalam

tyaja manāk ca nas tvat-spṛhātmanāṁ sva-jana-hṛd-rujāṁ yan niṣūdanam

TRANSLATION

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’ hearts.

COMMENTARY

The gopīs said, “Furthermore, Your intention in regard to us innocent, respectable girls, whom You have entranced and drawn into the forest in the middle of the night, is not simply to burn us to death in the fire of anxious expectation, but rather to save our lives by giving us Your intimate association.”

In this verse the gopīs give the reasoning behind the statement above. “Your auspicious appearance is for all the residents of Vraja without discrimination and it removes all distress. Therefore, for the sake of us, whose minds are hankering to fulfill that desire which arose in You on seeing us, You should give a little of that something to us without being miserly.”

Kṛṣṇa: “What thing is that?”

Gopīs: “It is the medicinal lotus flower of Your feet which pacifies the heart diseases of Your devotees (sva jana hṛd rujāṁ). If You can apply that medicine on our breasts, we can save our lives by fulfilling Your desire.”

|| 10.31.19 ||

yat te sujāta-caraṇāmburuhaṁ staneṣu

bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu

tenāṭavīm aṭasi tad vyathate na kiṁ svit

kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ

TRANSLATION

O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.

COMMENTARY

Kṛṣṇa replied, “O women experienced in love! Those feet for which you have prayed are now absorbed in the pleasure of wandering about the forest. Therefore there is no chance that they can be placed on your breasts.”

The gopīs tearfully spoke this verse in reply. “Those extremely tender (sujātaim: ati-kumāram) lotus feet, which we hesitate to place upon our breasts for fear of injuring them, are wandering about in the forest.” With pitiful words, they express this feeling, “Alas, alas, what an improper and rashly unfair thing to do!”

Kṛṣṇa: “Why are you girls afraid?”

Gopīs: “Our reason for fear is the hardness of our breasts.”

Kṛṣṇa: “Then why do you hold My feet on them?”

Gopīs: “O dear one (he priya)! We hold them because we see that You gain satisfaction when Your feet are held on our breasts. Seeing that You derive pleasure from pressing Your feet on our breasts, we accept that, but we experience grief imagining that Your tender feet are feeling pain. Therefore, we will hold them very carefully (śanaiḥ dadhīmahi).”

The gopīs’ feeling of grief in fearful anticipation of the beloved’s distress, even in the midst of a mood of intimacy, is a symptom of mahā-bhāva. Due to this feeling, the gopīs implicitly speak. “Though we are Your friends, we are troubled because of the fear of hurting You. In other words, even in meeting with You, we have the misfortune of suffering. What is to be done now? If we perform severe austerities while praying to the creator to make our breasts softer, that will undo Your happiness. But since our breasts are hard, Your feet feel pain. All right, let us suffer difficulty in this way in both meeting and separation.”

“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 the gopīs scold Kṛṣṇa.

Kṛṣṇa: “I will do whatever is on My mind. What business is this of yours?”

Gopīs: “Do Your feet not hurt? Certainly they must, but just as You are merciless to us, so You are also merciless to Your own body. Do You endure the pain with the intention of making 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, originally Your heart was very soft, but by contacting our hard breasts You have now become hard-hearted. In the same way Your tender feet have become hard by associating with our breasts, so they should not feel any pain from the stones and spikes of dry grass. Or have all the stones and other hard objects become soft by contact with Your glorious feet?”

“Or is mother earth, being merciful or out of greed to taste Your sweetness, holding her tongue out as a resting place wherever Your feet fall? Or else maybe by chance You have fallen into the ocean of love for us, as we have for You, and gone mad due to separation from us, and therefore cannot feel the pain in Your feet? Thinking of so many causes, our intelligence has become confused and we cannot conclude anything.”

Kṛṣṇa: “That suffering which you display is suffering in name only. I don’t consider that suffering real suffering since you are still alive.”

Gopīs: “Our lives are only in You, for our life is You (bhavad āyuṣāṁ). As long as You are comfortable, then even if we have to suffer this much tribulation, we will remain alive. The idea behind this is that just like You, the creator is engaged in trying to make us miserable, and he is reasoning as follows: ‘If I leave their life-spans with themselves, their life spans will burn up in the blazing torment of conjugal attraction 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 Kṛṣṇa, so they will remain alive and I will be free to continue making them suffer.’ Because of this arrangement we are not dying.”

There is another way of understanding the phrase bhavad āyuṣāṁ: “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.”

Kṛṣṇa: “How can you die when your life span is intact?”

Gopīs: “The durations of our lives have now been offered to You (bhavad āyuṣāṁ). May You use them to enjoy playing in Vraja for a long time.”

Thus ends the commentary on the Thirty first Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Thirty-two

The Reunion

|| 10.32.1 ||

śrī-śuka uvāca

iti gopyaḥ pragāyantyaḥ pralapantyaś ca citradhā

ruruduḥ su-svaraṁ rājan kṛṣṇa-darśana-lālasāḥ

TRANSLATION

Śukadeva Gosvāmī said: O King, having thus sung and spoken their hearts out in various charming ways, the gopīs began to weep loudly. They were very eager to see Lord Kṛṣṇa.

COMMENTARY

This chapter describes how Śrī Kṛṣṇa returned to His beloved gopīs. They worshiped Kṛṣṇa and He honored them in return, acknowledging that He was in debt to them.

Longing for Kṛṣṇa, the gopīs sang (pragāyantyaḥ) the most wonderful (citradhā) rhythms and tunes, and talked garrulously (pralapantyaḥ) due to impulse of love. Then they cried with sweet voices.

|| 10.32.2 ||

tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ

pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ

TRANSLATION

Then Lord Kṛṣṇa, a smile on His lotus face, appeared before the gopīs. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.

COMMENTARY

The name “chauriḥ” (śauriḥ) is spoken by Śukadeva Gosvāmī out of jealousy toward Kṛṣṇa, since he, Śukadeva, is taking the side of the gopīs. The word śauriḥ indicates that Kṛṣṇa is a kṣatriya. Because Kṛṣṇa took His birth among the royal order [Vasudeva is a kṣatriya], who are hardhearted by nature, He displayed that characteristic by giving sorrow to the gopīs, who possessed pure love for Him. If Kṛṣṇa had taken birth in the cowherd community, whose hearts are soft and honest, He would not have acted like this. This is the hint Śukadeva Gosvāmī gives by using the word chauri or śauriḥ.

Kṛṣṇa was broadly smiling (smayamāna) even while the gopīs were suffering. Actually, however, Kṛṣṇa is smiling just to give them pleasure. Although Kṛṣṇa’s lotus face (mukhāmbujaḥ) blossomed with a smile, the suffering of the gopīs pained His lotus heart.

Kṛṣṇa appeared before the gopīs with a yellow shawl (pītāmbara) draped across His shoulders and hanging down on both sides of His chest. Folding His hands, Kṛṣṇa begged them for forgiveness. He wore a garland to show the gopīs what Rādhā had given Him.

Sākṣān manmatha-manmathaḥ means that Kṛṣṇa was directly Cupid. Even though Cupid bewilders the whole world, when he came to bewilder Kṛṣṇa by taking the form of a woman, Cupid himself became struck by his own arrows of love and fainted in bewilderment upon seeing the enchanting beauty of Kṛṣṇa. By this we understand that when Kṛṣṇa and the gopīs enjoy together, they are being struck by the arrows of that Cupid emanating from Kṛṣṇa Himself.

The gopīs were not impelled by the arrows of the mundane Cupid, who bewilders the entire world, because he has no domain in their transcendental affairs. We should also understand that when Kṛṣṇa appeared before the gopīs, He took this particular form of the bewilderer of Cupid (manmatha-manmathaḥ) revealing His own enchanting sweetness, in order to make the gopīs forget their intense sorrow of separation from Him.

|| 10.32.3 ||

taṁ vilokyāgataṁ preṣṭhaṁ prīty-utphulla-dṛśo ’balāḥ

uttasthur yugapat sarvās tanvaḥ prāṇam ivāgatam

TRANSLATION

When the gopīs saw that their dearmost Kṛṣṇa had returned to them, they all stood up at once, and out of their affection for Him their eyes bloomed wide. It was as if the air of life had reentered their bodies.

COMMENTARY

The gopīs’ life airs returned (āgataṁ) to their hands, feet (tanvaḥ) and other limbs, and then they stood up on seeing Kṛṣṇa return (āgataṁ). The word āgataṁ is repeated to make it clear that the swooning gopīs recovered only because of Kṛṣṇa’s return.

|| 10.32.4 ||

kācit karāmbujaṁ śaurer jagṛhe ’ñjalinā mudā

kācid dadhāra tad-bāhum aṁse candana-bhūṣitam

TRANSLATION

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