While fulfilling the highest standards of religious householder life, Lord Kṛṣṇa maintained more than 16,100 wives.

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commentary

The Queens said, “O Malayan breeze, have we committed some offense (apriyam:vairam) to you? It seems that you are taking revenge by inciting lust in us at this time of distress.”

|| 10.90.20 ||

megha śrīmaṁs tvam asi dayito yādavendrasya nūnaṁ

śrīvatsāṅkaṁ vayam iva bhavān dhyāyati prema-baddhaḥ

aty-utkaṇṭhaḥ śavala-hṛdayo ’smad-vidho bāṣpa-dhārāḥ

smṛtvā smṛtvā visṛjasi muhur duḥkha-das tat-prasaṅgaḥ

TRANSLATION

O revered cloud, you are indeed very dear to the chief of the Yādavas, who bears the mark of Śrīvatsa. Like us, you are bound to Him by love and are meditating upon Him. Your heart is distraught with great eagerness, as our hearts are, and as you remember Him again and again you shed a torrent of tears. Association with Kṛṣṇa brings such misery!

COMMENTARY

The Queens said, “O cloud, you are Kṛṣṇa’s friend (dayito), and being bound by love you always meditate upon Him. Although you share Kṛṣṇa’s blue complexion, it is Kṛṣṇa’s distinctive features, such as His Śrīvatsa mark (śrīvatsāṅkaṁ), that especially attract you. But what is the result? Simply unhappiness: Your heart is tainted by depression (śavala-hṛdayo:viṣāda-malina-cetāḥ), and you are constantly shedding tears on the pretext of raining. Why did you become attracted to Kṛṣṇa, since association with Him brings only suffering?”

|| 10.90.21 ||

priya-rāva-padāni bhāṣase mṛta-sañjīvikayānayā girā

karavāṇi kim adya te priyaṁ vada me valgita-kaṇṭha kokila

TRANSLATION

O sweet-throated cuckoo, in a voice that could revive the dead you are vibrating the same sounds we once heard from our beloved, the most pleasing of speakers. Please tell me what I can do today to please you.

COMMENTARY

The Queens said, “O cuckoo, your sweet words (priya-rāva) deliver us from the pain of separation (padāni) from Kṛṣṇa.” The word pada can mean determination, deliverance, foot, mark, article or place according the Amara-kośa dictionary which says: padam vyavasiti-trāṇa-sthāna-lakṣmāñghri-vastuṣu. In reality, the sweet song of the cuckoo is painful because it reminds the Queens of their beloved Kṛṣṇa and exacerbates their distress of separation. Therefore, words like priya-rāva (pleasant sound) have a sarcastic intention.

Thus the implied meaning is, “O sweet-throated one (valgita-kaṇṭha)! What may I do to please you, who are making me burn in torment by your songs? I should set your beak on fire!”

|| 10.90.22 ||

na calasi na vadasy udāra-buddhe kṣiti-dhara cintayase mahāntam artham

api bata vasudeva-nandanāṅghriṁ vayam iva kāmayase stanair vidhartum

TRANSLATION

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva’s darling son?

COMMENTARY

The Queens said, “O holder of the earth, Raivataka Mountain! Certainly you must be thinking about your desired goal (mahāntam artham), and thus you remain silent and unmoving. Perhaps (api bata) this is your desire: Just as we hanker to hold Śyāmasundara’s lotus feet on our raised breasts (stanaiḥ), you desire to place them on your raised peaks (stanaiḥ). If that is so, then you will end up in the same predicament as us.”

|| 10.90.23 ||

śuṣyad-dhradāḥ karaśitā bata sindhu-patnyaḥ

sampraty apāsta-kamala-śriya iṣṭa-bhartuḥ

yadvad vayaṁ madhu-pateḥ praṇayāvalokam

aprāpya muṣṭa-hṛdayāḥ puru-karśitāḥ sma

TRANSLATION

O rivers, wives of the ocean, your pools have now dried up. Alas, you have shriveled to nothing, and your wealth of lotuses has vanished. Are you, then, like us, who are withering away because of not receiving the affectionate glance of our dear husband, the Lord of Madhu, who has cheated our hearts?

COMMENTARY

The Queens said, “O rivers, wives of the ocean, your pools have all dried up and we know the cause. By not obtaining the loving glance of your husband, the Lord of Madhu, who bestows all desired happiness even for you, the wives of the ocean, you have become just like us, who have failed to obtain Śyama’s loving glance, and whose hearts have thus been cheated (muṣṭa-hṛdayāḥ:vañcita-cittāḥ). Thus like us you have become lean and thin, and are no longer beautified by blooming lotus flowers.”

|| 10.90.24 ||

haṁsa svāgatam āsyatāṁ piba payo brūhy aṅga śaureḥ kathāṁ

dūtaṁ tvāṁ nu vidāma kaccid ajitaḥ svasty āsta uktaṁ purā

kiṁ vā naś cala-sauhṛdaḥ smarati taṁ kasmād bhajāmo vayaṁ

kṣaudrālāpaya kāma-daṁ śriyam ṛte saivaika-niṣṭhā striyām

TRANSLATION

Welcome, swan. Please sit here and drink some milk. Give us some news of the descendant of Śūra, dear one. We know you are His messenger. Is that invincible Lord doing well, and does that unreliable friend of ours still remember the words He spoke to us long ago? Why should we go and worship Him? O servant of a petty master, go tell Him who fulfills our desires to come here without the goddess of fortune. Is she the only woman exclusively devoted to Him?

COMMENTARY

Imagining that some swan was a messenger, the queens addressed him as follows: “Is the unconquerable Lord doing well?”

The swan replied, “How can Kṛṣṇa be happy without you, His beloved consorts?”

Queens:“But does Kṛṣṇa even remember the affectionate words that He once told one of us, Śrīmatī Rukmiṇī? Does He recall that He said, ‘In all My palaces I see no other wife as dear as you’? (na tvādṛśīṁ praṇayiṇīṁ gṛhiṇīṁ gṛheṣu paśyāmi, SB 10.60.55) Being unwavering in His love, does He remember this assurance?”

Swan:“He does indeed remember this, and that is just why He sent me here. You should all go to Kṛṣṇa and worship Him.”

Queens:“If Kṛṣṇa does remember, why is He not responding by coming here. Therefore, why should we go worship Him if He refuses to come here to be with us?”

Swan:“But my dear oceans of compassion, Kṛṣṇa is suffering so much in your absence! How can He be saved from this distress?”

Queens:“Just listen, O servant of a petty master (kṣaudra). Tell Kṛṣṇa to come here, as He should. If He is tormented by lusty desires, He has only Himself to blame, since He Himself is the creator of Cupid’s power. We self-respecting ladies are not going to yield to His demand that we go seek Him out.”

Swan:“So be it; then I will take my leave.”

Thinking that the swan would agree and go call Kṛṣṇa, the queens addressed him once more: “No, one minute, dear swan. Ask Kṛṣṇa to come here to us, but without the goddess of fortune, who always cheats us by keeping Him all to herself.”

Swan:“Don’t you know that Goddess Lakṣmī is devoted exclusively (eka-niṣṭhā) to the Lord? How could He give her up like that?”

Queens:“And is she the only woman (striyām) in the world who is completely sold out (eka-niṣṭhā) to Him? What about us?” Though the word striyām is singular, it represents a whole category.

If we take the alternate reading kṣaudrālāpam akāma-dam, the word kṣaudra means “honey.” Then the meaning is: “Why should we worship Him who simply speaks sweetly (mandhurālāpa-mātram) but does not fulfill our desires for love? The goddess of fortune will continue to worship Him time and time again even if she is dishonored, whereas such proud women as us are eka-niṣṭhā in the sense that we are interested only in our reputation and gaining respect.”

|| 10.90.25 ||

śrī-śuka uvāca

itīdṛśena bhāvena kṛṣṇe yogeśvareśvare

kriyamāṇena mādhavyo lebhire paramāṁ gatim

TRANSLATION

Śukadeva Gosvāmī said: By thus speaking and acting with such ecstatic love for Lord Kṛṣṇa, the master of all masters of mystic yoga, His loving wives attained the ultimate goal of life.

COMMENTARY

“What goal was attained by these women who possessed such pure ecstatic love?” This verse answers. [note: In Viśvanātha Cakravartī pada’s edition of Bhāgavatam, the last words in the verse are vaiṣṇavim gatim, rather than paramāṁ gatim (ultimate goal), therefore, he comments on the words vaiṣṇaviṁ gatim.]

The supreme goal (paramāṁ gatim) attained by the Dvārakā Mahiṣīs was not the liberation of the impersonal yogīs, but they attained the supreme goal obtainable by Vaiṣṇavas (vaiṣṇaviṁ gatim), namely prema-bhakti, pure loving devotion. Indeed, since the queens were already imbued with divine love of God from the very beginning, they possessed transcendental bodies of eternity, knowledge and bliss, in which they fully relished the pleasure of associating with Kṛṣṇa in His most intimate pastimes. Having already tasted the blissful sweetness of Kṛṣṇa’s sublime association, which far surpasses the taste of merging in Brahman, it would be impossible for these exalted women to again obtain such fruits as liberation, the ultimate goal (paramāṁ gatim) mentioned in this verse. Therefore, their attainment could only be more intense prema.

The word vaiṣṇavi can also mean “of Viṣṇu or of Kṛṣṇa.” Therefore, the phrase vaiṣṇaviṁ gatim means that the Dvārakā Mahiṣīs attained the position (gatim) of Kṛṣṇa. In other words, their prema matured into the ecstasy of madness in pure love (bhāvonmada), just as the gopīs’ love did when Kṛṣṇa disappeared from their midst during the rāsa dance. At that time the gopīs experienced the full development of ecstatic madness in which they completely identified themselves with Kṛṣṇa.

Inquiring from the various creatures of the forest, the gopīs said, kṛṣṇo ’ham paśyata gatim: “I am Kṛṣṇa! Just see how gracefully I move!” (SB 10.30.19) In the same way, the Dvārakā Mahiṣīs attained the topmost goal (paramāṁ gatim) of becoming fully absorbed in Kṛṣṇa after asking questions to the osprey (kurarī) and others. Dvārakādhīśa’s principal queens reached a level of prema known as anurāga, wherein the vilāsa (flourishing transformations) of their ecstatic love for Kṛṣṇa produced the prema-vaicitrya symptoms they have exhibited here. The stage of anurāga is described in Ujjvala-nīlamaṇī.

|| 10.90.26 ||

śruta-mātro ’pi yaḥ strīṇāṁ prasahyākarṣate manaḥ

uru-gāyoru-gīto vā paśyantīnāṁ ca kiṁ punaḥ

TRANSLATION

The Lord, whom countless songs glorify in countless ways, forcibly attracts the minds of all women who simply hear about Him. What to speak, then, of those women who see Him directly?

COMMENTARY

Kṛṣṇa, being excellently glorified by many songs (gāyoru:gāna-prabandhaiḥ), forcibly attracts the minds of all women who simply hear about Him. But (vā) what to speak of those women who see Him directly?

|| 10.90.27 ||

yāḥ samparyacaran premṇā pāda-saṁvāhanādibhiḥ

jagad-guruṁ bhartṛ-buddhyā tāsāṁ kim varṇyate tapaḥ

TRANSLATION

And how could one possibly describe the great austerities that had been performed by the women who perfectly served Him, the spiritual master of the universe, in pure ecstatic love? Thinking of Him as their husband, they rendered such intimate services as massaging His feet.

COMMENTARY

One may ask, “How can their austerities be described?”

“They cannot be described because they were nitya-siddhas, eternally perfect devotees, and did not have to perform any austerities.”

Or one may ask, “For those among them who were sādhana siddhas (attained perfection by regulative practice), what type of austerities did they perform in their past lives to get that position?”

This verse answers by saying, “Thinking of Kṛṣṇa as their husband, they served Him by massaging His feet.”

|| 10.90.28 ||

evaṁ vedoditaṁ dharmam anutiṣṭhan satāṁ gatiḥ

gṛhaṁ dharmārtha-kāmānāṁ muhuś cādarśayat padam

TRANSLATION

Thus observing the principles of duty enunciated in the Vedas, Lord Kṛṣṇa, the goal of the saintly devotees, repeatedly demonstrated how one can achieve at home the objectives of religiosity, economic development and regulated sense gratification.

COMMENTARY

Kṛṣṇa showed that one’s home can be a place (padam:sthānam) for achieving dharma, artha and kāma (religiosity, wealth and regulated sense pleasure).

|| 10.90.29 ||

āsthitasya paraṁ dharmaṁ kṛṣṇasya gṛha-medhinām

āsan ṣoḍaśa-sāhasraṁ mahiṣyaś ca śatādhikam

TRANSLATION

|| 10.90.30 ||

tāsāṁ strī-ratna-bhūtānām aṣṭau yāḥ prāg udāhṛtāḥ

rukmiṇī-pramukhā rājaṁs tat-putrāś cānupūrvaśaḥ

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