Chapter 21

10.21 1 Sridhara Swami

In the Twenty-first Chapter is related the song of

the gopis, which they sang when Lord Hari went to
Vrndavana forest, which was very enchanting in
the autumn, and when they heard the sound of His
flute. Ittham means the forest which was like this.
This is further described; that (forest) in which the
waters were pure because of the autumn season.
Vayuna-vatam means followed by the wind, in
other words, pervaded exclusively by it.

Sanatana Goswami
Having described the autumn, now the particular
pastimes of the Lord in that season, just as ( were
described) during the rainy season, are stated, by
the words beginning ittham, continuing through
the rest of this chapter. Thus, first of all the
qualities of the forest are related in terms of its
water being charming and its giving full shelter to
the wind, as ( that forest’s) being paraphernalia for
the Lord, and then also in terms of its being
charming in its own right, with the verse and one
half following (Text 1 and the first half of text 2).
Thus, the charming quality of the water and its
being clear are self-explanatory since when water
is free from contamination it naturally exhibits
such qualities. The qualities of the wind (are
understood) in terms of the sweet fragrance from
the abode of the lotuses, namely the lake which
was full of blooming lotuses, which implies the
wind’s coolness and fragrance also. By the word
vatam is also implied the slow calmness of the
forest.
Visvanatha Cakravarti
In the Twenty-first Chapter, the gopis being pained
by Cupid because of the song flute, repeatedly sing
the glories of the flute, Vrndavana, the animals,
the wives of the demigods and so forth. These
gopis, although remaining in the cowherd village,
relate what they are able to see through their
transcendental eyes of love, the various charming
activities which Lord Krsna performs upon entering
the forest. Having described the fall season, and
being about to describe the pastime of playing the
flute which is indigenous to that season, first of all
( Sukadeva Goswami) describes the entrance of
the Lord Krsna into forest of Vrndavana, which is
decorated with all sweet beauty, with the words
beginning ittham. By the word padmakara-su-
gandhina is understood, by connection with the full
of lotus flowers, the fragrance and coolness. And
by the idea “with the winds” being expressed by
the word vayuna in the singular form is also
understood the mildness of the wind. (Sa-go-
gopala) means together with the cows and the
cowherd boys. In the verse, the word madhu-
pati( Krsna) is implied as the noun being described
by these adjectives, by logical connection with the
following verse.

10.21.2 Sridhara Swami

And then, Lord Krsna, while entering
(avagahya=pravisya) that forest, in which, among
the flowering groves of trees, the lakes, rivers and
mountains, were resounding with the maddened
bees (susmitah-mattha) and the flocks of birds
(dvija-khaga), the Lord played upon His flute.

Sanatana Goswami
The verse beginning kusumita: all of this is
described as the enflaming of the effect of Cupid.
By the words “ He entered the forest” ( where
nyavisat means pravishat), it is understood that
this pastime is eternal, being reenacted as before.
This fact can be deduced later on in the words
beginning cukuja ( Text 2-3), with the beginning
anvavarnayam ( at the end of the next verse). The
connection of the words is: the Lord of Madhu,
together with the cows and the cowherd boys. Or
else, the implied part of the statement which is not
overtly present is the name Sri Krsna, (the gopis)
being unable to explicitly state this noun being
described because of the rising within them of a
special ecstatic mood based on experiencing
wonderful pastimes with Him within their hearts.
The same idea will be expressed later on in the
verse beginning barhapidam (Text 5). The
alternate reading of the word acyuta is according
to the opinion of Sri Citsukha. The Madhus are the
Yadavas, and He is the master, the Lord of them,
which carries the idea that even though it is not
possible for him to engage in such activities as
herding the cows, His doing so nevertheless is the
special symptom of the ecstatic transcendental
taste of His loving affection for His devotees.
Madhu is a particular kind of intoxicated
beverages, and He is the master of that, which
indirectly implies that that season brought forth
intoxicated beverages, and also was itself
intoxicating. Avagahya means entering within,
which hints at the transcendental fact of His
entering within everything. “Together with the
animals and the cowherds, as well as Lord
Balarama”, means that all of them were also
playing flutes. Or else, the connection of the idea is
that He was tending the cows in the company of
the animals and the cowherd boys.

Jiva Goswami
Because of being members of the Yadu dynasty,
the cowherd boys are also Madhus; the Lord of
them, which expresses that they are all together
participants of His pastimes. By indirect
implication, He is also the Lord of the king of
seasons, Madhu, with points out that with His
entrance the beauty of the forest becomes
extraordinary.

Visvanatha Cakravarti
(The first part of the first sentence repeats
Sridhara Swami). Lord Krsna, the Lord of Madhu,
entering that forest, where the word avagahya
subtly hints that it is He by whose entrance the
forest is beautiful, and because He is the master
also of Madhu, the spring time’s beauty is extreme.
Cukija means the same as kyjayam asa. Saha-
pasu-pala-balah means that they accompanied
Him in going into the forest and tending the cows,
but not in the following verse it is stated that Krsna
was playing the flute.

10.21.3 Sridhara Swami

That ,the song of the flute of Krsna, hearing it, from
which arises Cupid. In an indiscernible (paroksam)
way, in as much as they were present within the
village of Vraja. (This means that the gopis address
their friends secretively).

Sanatana Goswami
“That “ means the song of Krsna’s flute there. They
described it anu, meaning either immediately
following the song or else continuously. The reason
for this is given: (the song of the flute) which
arises from (Krsna’s) remembrance of it ( the
flute), after seeing such water and other (features
of Vrndavana), or else because of His remembering
the gopis because of the effect of Cupid (smara).
Alternately, the meaning is “that flute from which
arises Cupid.” Although such is always the nature
of that flute (that it gives rise to Cupid),
nevertheless it is described as such here because
at that particular time there was the inspiring of
special sentiment because of the special manner of
playing the flute. Therefore it was at that particular
time that they (the gopis) presented these
descriptions. Or else, the word tat (referring to the
song of the flute) hints at the special sentiment on
the part of Krsna, or else expresses the idea”
supremely enchanting”, because it is smarodayam,
giving rise to Cupid. The rest is the same as in the
other explanation. Those women who belong to
Vraja, or else who were present in Vraja, upon
hearing it, hearing it fully even though far away ,
since they were absorbed in it because of the
particular desire of Krsna, or else on the strength
of their loving affection; alternately, the prefix a
indicates that they heard it slightly; that which was
sung by the flute, or else the song of the flute,
because simply by touching the lips of Sri Krsna
the flute on its own as a special sport manifested
the vibration ( in the previous text) implies a song.
Certain of them ( the gopis), who were endowed
with special loving affection. Such as Sri Radha-
devi. Although all of the ladies of Vraja heard
that( song of the flute), those who were more
venerable experiences the inspiration of parental
affection, rather that Cupid, and thus they are
excluded. Paroksam means not in front of these
ladies, or in other words, secretly; `therefore they
addressed their comments to their own intimate
friends, such as Sri Lalita. Or else, the fourth
(dative) is in the sense of “ for the sake of that”, or
in other words, for the purpose of giving pleasure
to them ( their sakhis), since by their pleasure they
themselves would also get special pleasure.

Jiva Goswami
Some of them (the gopis), who were in the roles of
His dear consorts, they ( made these descriptions).

Visvanatha Cakravarti
Repeats Sridhara Swami.

10.21.4 Sridhara Swami

Viksipta-manasah means those whose minds were
agitated.

Sanatana Goswami
The form arabdhah is the same as( the active
perfect participle) arabdhavatyah; thus it is as a
matter of course to be thought that what was
commenced would be finished, but still they were
not able to. Te reason for this is stated, that they
were remembering, pursuing, the activity of Cupid,
the lusty desire pertaining to a particular
remembrance about Sri Krsna, which attracted the
minds of all of them. Which activity mainly
consisted of His playing the flute, or else which was
some activity which is going to be described later
on. Alternately, some of them engaged in
describing, while some of them, although
attempting to describe, were incapable. The
address “O King” is spoken out of distress( by
Sukadeva) because he was feeling special
sentiment himself in relating this, or else it is
addressed to the king by Sukadeva when he
observed the rising of loving sentiment in the king,
in order to hold him back.

Visvanatha Cakravarti
Repeats.

10.21.5 Sridhara Swami

What sort of remembrance of Krsna gave rise to
agitation their minds is stated by Sukadeva in the
verse beginning barha-pidam, Displaying the body
of the best of dancers, He entered Vrndavana. The
forest being like what? Being charming, giving rise
to conjugal attraction, because of being decorated
by the marks of His own feet. His glories being
sung by the groups of cowherd boys. Similarly,
carrying a head-decoration consisting of a peacock
feather. Or else, (barha-pidam) is an adjective
referring to His body, on which there was a
peacock-feather head-decoration. The playing of
the flute is metaphorically described by the words
beginning randhram venoh. Therefore, the
implication is certainly the vibration coming out of
the flute, which is being filled by the nectar of His
lips, should come forth just like a song.

Sanatana Goswami
Thus, with the appearance of special loving
affection, the son of Sri Vyasa is remembering the
garments worn and other details about the son of
Sri Nanda at that given time, and immediately
after (mentioning) the description of Him given by
those ( cowherd girls), he himself (Sukadeva) gives
description of Him, in the verse beginning barha.
The intended message of this verse has been
already explicated by Srila Sridhara Swami in his
words beginning yadrsam, but alternately we can
explain that by remembrance of His activities and
because their minds were agitated as their hearts
became overwhelmed with thoughts of the
particular details of His dressing for the forest, they
were incapable (of continuing their description);
with this idea in mind Sukadeva Goswami,
enunciating another reason for this, describes Lord
Krsna’s bodily appearance. Or else, after (being
unable to continue) the somehow or other with
great endeavor described this, as spoken in the
verse, beginning barha. This is corroborated by the
fact that in the following verse, beginning with the
word iti, Sri Badarayani also mentions the vibration
of the flute . He is a dancer and also a human
(apparently Sanatana Goswami is taking the
reading nara instead of vara), which means that
His body was decorated with such variegated
garments (like a human dancer), since although
the demigods are always decorated in such
variety, among humans especially in the art of a
dancer it is in regards to the dancer’s putting on
variegated dress for the purpose of his dancing
that here the word nara is being utilized. This point
is shown with the words beginning barha-pidam. Or
else, bearing, manifesting that body because of
which all naras, all jives, become dancers, they
dance out of the burden of joy. Or else, He who
possesses such a body. Another reading , of nata-
vara, is sometimes also seen. Although the word
karnikaram is in the singular number, because
there are two ears it should be understood as dual
as also in the case of His garments. The
karnikaram is a blue-colored flower in the shape of
a lotus; the wearing of that flower was because it
grows especially in the fall and in the spring, and
because it bestows special beauty. The vaijayanti
is a special kind of garland which is fashioned out
of five colors of flowers. By saying that He was
filling the holes of the flute with the nectar of His
lips is implied that He was vibrating the flute with a
special feeling of ecstasy, and also that, just as
that nectar of His lips, that flute was supremely
enchanting. The mention of the forest of Vrnda is
bearing in mind that the Supreme Personality of
Godhead has special eagerness to engage in
pastimes with her, the presiding deity of that
forest. This implies that the forest was especially
properly arranged. Therefore, because of the
marking of His feet placed everywhere as He
wandered freely in general about, (the forest of
Vrndavana
) was charming, gave joy to herself, or else to all,
Or else, ( Vrndavana) was charming to His own
lotus feet, creating attraction by being full of
attractive, soft dust, flowers, pollen, leaves and so
forth. He whose glories , variously comprising His
beauty, cleverness and so forth, were sung by the
groups of cowherd boys; or else, in which
( Vrndavana?) , upon taking note of His special
mood, the glories of the gopis was sung, where
they, the gopis, are not directly mentioned out of
modesty. His pearl necklace, golden arm bracelets
and other ornaments are not mentioned because
they’re automatically always present with Him. Or
else, on the first day of the autumn, for the
purpose of special sports in the forest, He dressed
Himself only in items from forest, and in that
manner He entered the forest; His being
accompanied by Baladeva, as stated previously
and also to be stated again later on, is not
mentioned here because, on account of His
particular sentiment, He left embarrassment at
seeing His elder (Balarama). Or else, because of
the supreme enchanting quality of the most worthy
of being described activities of Sri Krsna, therefore
in describing them herein there is no special
regard paid to Him (Balarama), but rather He also
is included in the reference to the groups of the
cowherd boys. Thus because He is subordinate, He
is not specifically indicated.

Visvanatha Cakravarti
Then, in responds to inquiry about what are the
activities of Krsna which give rise to such an
influence of Cupid which agitated the minds of
those gopis, Sri Sukadeva , being all-knowing,
describes this. Carrying the body of the best of
dancers, such that has as its head-ornament a
peacock feather. The karnikaram( flower) is one,
being sometimes on the left ear and sometimes on
the right; He was wearing it in this way as an
expression of the intoxication of His youthhood,
and thus the activities of Krsna very much served
to agitate the influence of Cupid for those cowherd
girls. Vaijayanti is a garland comprise of flowers of
five colors. The vibrating of the flute is described
metaphorically by the words beginning randhram,
which indicate that ”I will repair My flute’s holes
with the nectar of My lips”. The nectar of His lips,
by its very touch, brought the flute , although inert,
to life. Thus making it a living creature, He excites
the three worlds and then, taking into
consideration that it is by nature dull lifeless and
unqualified for such, ( the vibration) exudes from
its holes and entering the pairs of ears and the
minds of the ladies of Vraja( that vibration) makes
itself successful in its purpose and is able to fully
exhibit all of its prowess; such is the implication.
That ( Vrndavana) is different from Vraja. The word
pravisat is not stated a second time according to
the logic of “being supported by what has already
been stated”.
10.21.6 Sridhara Swami

(They embraced) means that while describing, with

each phrase they embraced Lord Krsna, whose
very form is supreme ecstasy.

Sanatana Goswami
Iti means of this sort, or else in this manner. All of
them, whether situated far or near. Or else, those
who were present, distinguished in categories of
maturity and youth. Or else, all of them, together
in groups, were engaged in making description. It
was the vibration of the flute that they were
describing, as already mentioned previously; thus
even where it is not mentioned specifically, it
should be deduced. Further, whatever features of
His bodily form, dress and so forth are described
later on, should be understood by connection as
accompanying that (sound of the flute which is
most important). Or else, the (activities of Krsna)
which were mentioned previously should be
extrapolated herein, as it is mentioned at the very
end of this chapter (Text 20).”They embraced” Sri
Krsna, who was trapped within their hearts, with
their affection. Or else, by the nature of the special
loving mood of theirs which arose, they all began
to embrace one another. Or else, (they embraced)
the vibration of the flute, or in other words, they
grasped it to their hearts with affection. The
reason for all of these cases is that (that vibration
of the flute was ) enchanting for all living beings,
what to speak of for them. Alternately, the is the
reading of abhiremire, which is the opinion of Sri
Citsukha, where the idea the achieved loving
affection fully(abhi=abhitah). “O King” is similar to
the previous stated phrase nrpa. Or else, it should
be understood as being an address “O you who are
displaying special loving sentiment,” where
Sukadeva is grabbing him by the arm, lifting him
and embracing him.

Jiva Goswami
Sarvah means all the different classes of them (the
gopis).

Visvanatha Cakravarti
And then, after a short moment, as the agitation
due to the force of Cupid stimulated by
remembering the activities of Krsna finally
subsided, and they became restored to their
function, they were able to properly describe the
vibration of the flute, as stated in the verse
beginning iti. In other words, the word iti expresses
completion, meaning after their agitation due to
the force of Cupid was finished. The Amara-kosa
says, "The word samapti is used either in the
meaning of ‘ a formal division’ or else ‘ the manner
of something’. Attracting all living beings, and not ,
as at the same time when the rasa dance was
beginning, attracting only the gopis. While
engaged in describing, they embraced “O friend,
you must have entered within my mind to have
said such, which I myself were just about to say.”
Thus speaking , realizing that each one of them
were feeling the same sentiment, they embraced
one another.

10.21.7 Sridhara Swami

The description is spoken by the thirteen verses
beginning aksanvatam. This much is the fruit of
those who have eyes
(aksanvatam=caksusmatam), the most dear sight,
and we know no other ( na vidamah= na vidmah).
And that fruit is enjoyed by those who have drunk
the sight of the faces of Rama and Krsna as They
are bringing the animals into the forest in the
company of Their boyfriends; no one else has
experienced this. What is that face like? Anuvenu,
present next to the flute, vibrating it. And also
giving off an affectionate sidelong glance. Or else,
this is the fruit experienced by those who have
drunk the faces of those two.

Sanatana Goswami
(The implied but not explicitly stated) “ the gopis
said” is seen to be accepted as the opinion of
Sridhara Swami, since he has written “ the
description is stated”; otherwise, if immediately
after saying “the gopis said “ there were written
following this their dialogue beginning with the
words aksanvatam, it would not have been fitting
for Sridhara Swami to have written “(Sukadeva)
said”. Rather , this reading ( of the implied “the
gopis said”), is seen in all commentaries. I offer my
obeisances unto those gopis, the meaning of
whose speech can be understood only by their own
mercy, and who have been able to conquer that
Supreme Lord whose mentality is most grave. The
indication idam at the beginning of the verse is
given because of the extreme confidentiality of the
object being expressed further on, comprising the
supreme fruit , since it would be unfitting to
suddenly travel it at the very beginning. Or else,
their hearts being attacked, because of the
helplessness of the rising of their burden of loving
sentiment for that object , they were incapable of
immediately expressing the particularities of it. The
supreme, the most amazing sight within Sri
Vrndavana or elsewhere; we do not know any other
sight, fruit of the eyes, comparing this with any
other objects at other times, or else in other
manners. In other words, others may know of such;
so let them know. The sarcastic content of their
remark is as follows : therefore we have not
achieved any success of our eyes, because at that
time we did not in the same way get the sight of
Him. Although drinking Their faces, anywhere , at
any time , in any matter, is the fruit of the eyes,
and although within Vrndavana they adequately
achieved this fruit of His vision, still when He went
to play in the forest they spoke like this out of
excessive eagerness to see Him. This indeed in the
natural special characteristic of ecstatic love felt in
a dependent mood, comprising the distress of
dissatisfaction. The idea of the words ‘O friends” is
that “you all know about this very well”. Standing
anu, behind; or else, of the two of Them who were
prominently entering from one forest to another
with sweet sounds of calling out to one another
and so forth. The two lords of Vraja are Sri Nanda
and Vasudeva; where Sri Baladeva is also
considered the son of Vasudeva, according to the
statement of Sri Hari-Vamsa. Or else, because He
is the companion of Sri Krsna He is in the status of
an adopted son. Although, since it is simply the
flute-playing and so forth of Sri Krsna alone which
is being described in this connection, thus herein it
is not proper that His elder brother be included in
the description, nevertheless the idea that is being
expressed is that Sri Krsna is especially
resplendent because of His association with Lord
Balarama. Or else, in order , out of their natural
embarrassment, to cover their special private
feeling toward Sri Krsna, (the gopis) are
mentioning the two together in common. Similarly
further on, because They are two (Krsna and
Balarama), the expression of “face” in the singular,
since Their limbs are always present in both of
Them as a pair; it is as the (expression of a
category that we automatically derive the idea of
duality even from the grammatical expression of
singularity. The same idea has been explained
previously in the words prapibatoh sma mukham.
Or else, those by whom has been drunk, among
the two sons of the King of Vraja, that (one) face
which is adorned with the flute; it is Sri Krsna’s
face alone which is well-known to be adorned by
the flute. By the statement “constantly drunk” is
subtly hinted that His face has the form of the
moon, which is full of nectar. The word vai
expresses that it is well-known. The rest has been
explained by Sridhara Swami, but alternately we
can state that it is according to the logic expressed
in the Panini-sutra(1.4.82), which says that in the
Vedic meters (the chandas), just as in a phrase
such as pari ye caranti (where the upasarga is
separated from the root bysome intervening
words), (which face) is constantly
(anu=nirantaram) served (justam=sevitam) by the
flute, or else, served favorably (anurupena) by the
flute. Alternately, the word vai expresses
summation , as in the phrase maninam anutapam
vai. We also have the alternate reading va instead
of vai sometimes. By whom it has been drunk, with
reverence fully served, and also served in such a
manner that there may arise the affectionate
sidelong glance, and also served (sevitam) by
fanning with camaras, massaging the limbs and so
forth. Or else, that (face) upon which in the
sidelong glance of us , who are His attracted
devotees. Or else, whose sidelong glance is
attracted, which is the reason that within service
(to Him) there is the gain of special happiness. We
understand this drinking and rendering of service
(josanam) to be the fruit of those who possess
senses, in other words the perfection of all the
senses, and we do not know any other such fruit.
Because by drinking that face the function of sight
becomes all-successful, and because direct sight
constitutes the highest fruit, thus there is the
achievement of the perfect success of the activities
of all the senses. Particularly, furthermore by the
services of fanning touching (in massaging) and so
forth there are perfection of the sense of touch and
so forth, and because of these accomplishments of
total success, it is established that all of the senses
become perfected. Or else, we do no think this to
be the fruit which is param, supreme, or else
exclusive. Why is that? That which is justam, seen
with pleasure. Then what is the supreme fruit? That
is answered , the fruit (is tasted)by those (who
have experienced it) in the form of drinking the
nectar of His lips. This indeed we think to be the
highest fruit. According to the logic of “all the
senses are conquered when the tongue is
conquered”, by the achievement of the perfection
of the mouth(mukha) the sense of taste, through
tasting that (face of Krsna), and especially by
achieving the drinking of the nectar of His lips,
which is worshipable by all the other achievable
fruits, automatically the perfection of all the senses
is completely accomplished. Therefore their idea is
that” because we at that time did not achieve that
(opportunity to drink the face of Krsna) everything
has become useless”. This indeed is an expression
of their excessive eagerness. Or else, this indeed
that His face is drunk, is the fruit of the eyes. (In
this explanation) the word vai indicates “but”,
meaning but by those persons, or else by those
senses of taste, which have drunk (His face) what
can be spoken of in comparison to the fruit
accomplished by them; thus id the unexpressed
implication to complete the thought. Because upon
simply remembering that (face) their throats are
choked up with tears and thus they are unable to
speak clearly. Or else, this is the nature of the
sobriety of the speech expressed in ecstatic love of
them (the gopis) whose lotus feet are worshipable
by all clever persons. The rest is the same as in
the other explanations.

Jiva Goswami
(The interpolation ) “the gopis said” is not in
agreement with the commentary (of Sridhara
Swami), because in his statement “(Sukadeva)
describes their explanation, “since thus there
would be a redundancy, and since also thus it
would be fitting that (anuvarnanam?) was
expressed in the singular number.

Visvanatha Cakravarti
The gopis, whose sweet words Lord Krsna has
caused us to drink by evincing them with the
downpour of nectar from the vibration of His flute,
are our destination. O friends, by remembering in
the shackles of family life in this world, you have
simply rendered useless the function of the eyes
which has been granted by the creator. Therefore
you should leave today for the forest without
haste, and by taking up the perception of some
outstanding object or other, gain some use for your
life. The grammatical expression aksanvatam is
due to poetic license of the sages. Of those who
have eyes (aksimatam), that is , of the eyes, this
alone is the fruit, and we do not know any other
(vidamah=vidmah). This implies that in the opinion
of others there may be some other fruit, but in ours
there is none. And what is that? (That which has
been experienced) by those who have drunk the
faces of Rama and Krsna, favorably served by the
flute. This idea, manifestly expressed , is so stated
for the purpose of hiding their personal sentiment.
‘If our mothers-in-law, sisters-in-law and other
inimical persons happen by chance to give ear to
what we are saying, let them do so ; what need we
worry about that? Wee are simply describing the
sweetness of the faces of Rama and Krsna in the
same manner as all the persons, men as well as
women, residing in Vraja describe them”. It is
according to such a revelation of their intention
that they are (hiding their real sentiment). Thus
the idea is hinted that “that face is giving pleasure
to all living beings, even including the beasts and
birds, but simply ourselves, who are very far away,
are excluded”. The words “sons of the King of
Vraja” are given because of the statement of
Vasudeva (“Thinking Him to be my son”), and also
in accordance with the statement of Sukadeva
Goswami (“Lord Balarama, embracing His two
fathers”). It is widely considered in Vraja that
Balarama is also the son of the King of
Vraja(Nanda). The intended idea is as follows. Of
the two sons of the King of Vraja, following one
after another, the face of the one which is adorned
with the flute is that. In the words yair va, by the
word va is indicated by those it has been seen,
touched heard and smelled, by whom it has been
abundantly drunk. And if we take the alternate
reading vai instead of va, vai expresses certainly,
meaning that , even abandoning shame and
sobriety, having drunk, of such persons who
possess eyes there is the success of the sense of
sight, and not for any other persons. Thus the
gopis’ idea is that they are giving up as dead
(literally, sprinkling water upon ) their family
heritage, religious codes, shame, fear and gravity.
But, it may be questioned, it is possible for such
girls of refined families as us to see and hear, but
how can such modest girls as us drink this with our
mouths? The gopis replied to this that (it is that
face) by which has been cast the sidelong glance
upon His attached devotees. By this idea , just as
the arrow of a sidelong glance, being fixed upon
the bow, is released, and when one is wounded by
that be becomes beyond himself, and forgets even
shame and sobriety, in that same way you should
just go ahead and drink. That is their statement.

10.21 8 Sridhara Swami

Other gopis speak the verse beginning cuta. The
two of Them whose variegated dress, respectively
blue and yellow garments are gently touched in
various spots by different kinds of garlands of
mango shoots and so forth. Kvaca means
sometimes. In the assembly of the cowherd boys
they shown forth extremely(alam=atyartham).
Their idea is “Ah, just see the piety of the cowherd
boys”.

Sanatana Goswami
“Just like two excellent dancers shine forth upon
the stage;” by this example is hinted the dancing
of the two of Them, and also Their independence
and Their dedication to pleasure. Kva means
“sometimes”, because They were present They felt
restricted in various ways. Thus idea is “the
cowherd boys are indeed fortunate, but we are
very much unfortunate.”

Visvanatha Cakravarti
“Why should we cheat ourselves this way.
Therefore let us not go there.” The current verse
replies negatively to this proposition. In the
presence of Lord Baladeva if we were there we
would have no desire to sing, and thus our song
would not manifest. Therefore let us remain at a
distance, and tasting the nectar of the beauty and
the nectar of the singing (or flute-playing) of our
beloved through the opening between the leaves
of the creepers, and also seeing His dancing and so
forth. Upon seeing this , we will quickly go forth to
Him. With this in mind , they speak the present
verse. The two of Them whose dressing is full of
variety, consisting of a new sprout of a mango
tree, as well as a peacock feather and a bunch of
flowers upon the top of His head, two lotuses, or
rather the whorls of such, upon His ears, a
pastime-lily in His right hand, and a garland upon
His neck, and also garments suitably touching
different parts of His limbs, and also wearing
various red, yellow and black garments as befitting
a dramatic actor. ”The best of dancers” means that
the two of Them were dancing as Their joyful
friends sang and played instruments, and
sometimes (kvaca=kadacit) They Themselves were
also singing. Here the suffix sanac (ana) expresses
“having the nature of such”. Or else, the two of
Them who were always given honor by all in song
(gaye=gane). Or alternately, the two of Them
whose pride (garva=mana) was in Their song
(gaya=gana), in the following fashion: “There is no
singer in the three worlds equal to Us , what to
speak of you petty cowherd boys.”

10.21 . 9 Sridhara Swami

Others of them spoke :O gopis, what pious
activities this flute must have performed! How is
that? Because (yat=yasmat) it has freely and
willfully itself drank the nectar of the lips of Lord
Damodara, which is meant to be enjoyed only by
the gopis. How is that? In such a way that there
only remains a taste. Because (the bamboo of the
flute) was nourished by the milk of the rivers, they
are like its mothers, and their hair of their bodies is
standing on end, that is to say, they are exhibiting
jubilation of the bodily hairs in the guise of groves
of blossoming lotuses. And those trees in whose
dynasty the bamboo was born have released tears
of ecstasy in the guise of the flowing of their sap,
in the same way as elderly respected members of
a family exhibit hair standing on end and release
tears when they see e member of their family
become a servant of the Supreme Personality of
Godhead.

Jiva Goswami
That remnant left by the flute, the rasa in the form
of its sound vibration, the rivers who are purifiers
of the world partake of by bathing in it and drinking
it. And, ah, by seeing this , the trees as well exhibit
their hair standing on end, jubilation upon their
bodies in the guise of the sprouting forth of new
buds and so forth, and they also give of tears in
the guise of their sap. How did these (rivers and
trees) appear? Just like respectable elders, sages,
appear exhibiting such qualities. Now explaining
from the supposition of the gopis’ being envious:
Therefore, since all of society is acting like
this(relishing the nectar of Krsna’s lops), then why
is only this flute at fault? So, my dear gopis, let us
take this flute and hide it somewhere in a secret
place”.

Visvanatha Cakravarti
Furthermore, by casting us into the ocean of
disgrace, this flute is causing us great misfortune,
which idea the gopis express in the present verse.
O gopis , what piety must have this flute performed
(venu=murali)?Even though the word vamsi,
murali and so forth are all feminine in gender, the
masculine form of the synonymous word venu
must be understood in the same manner as the
word dhara (which although grammatically
masculine refers to a feminine entity). Or else,
their idea is , “what auspicious activity could it
have performed? Rather , it has not performed any,
since we see that it belongs to the category of the
inert objects”. “Nevertheless, it is enjoying the
nectar of the lops of Damodara” which implies.
“How can we tolerate this?” The reason for this is
given by the word gopikanam, which indicates that
the nectar of Krsna’s lips is the property (sativa)
exclusively of us ,gopis according to the logic that
Krsna is a member of the cowherd community and
we are females of the cowherd community. There
is also the reason that (that nectar of Krsna’s lips )
is regularly enjoyed by us in the nighttime, the
flute, on the other hand, is an outsider. Therefore it
is rutting on false airs, thinking itself an enjoyer of
Krsna and falsely identifying itself as Krsna’s
beloved. And still it furthermore audaciously
exhibits its masculine side and directly tries to
enjoy Krsna. Moreover, (that nectar of Krsna’s lips)
is someone else’s possession, and furthermore (the
flute) indulges itself without allowing any other
person to join, and this moreover by theft, while
acknowledging us, the proper proprietresses of this
wealth, merely by spitting. Furthermore, this is not
simply spit, but the froth arising from its own
passionate enjoyment. Even while making is listen,
it goes on enjoying to such extent that there does
not remain any rasa left (for us). The elision of the
syllable a is according to the grammatical rule .
Even for us the proper proprietors of this wealth,
(the flute) will not leave after enjoyment itself any
nectar. So, it is implied, what audacity:
Furthermore, everyone in general, following the
path of foolishness, are like this (enjoyment of the
nectar of the lips by the flute). The rivers show the
hairs of their body standing on end, they exhibit
jubilation in the guise of their blooming lotuses and
so forth. The trees release tears in the guise of
their sap, just as respectable elders, upon hearing
the transcendental qualities of the Supreme
Personality of Godhead, exhibit symptoms of tears.
Hair standing on end and so forth. In the same way
, they upon hearing the vibration of Krsna’s flute,
the rivers who are its girlfriends and the trees who
are its boyfriends, act as messengers (between the
flute and Krsna). Thus , the idea is, the flute, the
rivers and the trees are all our enemies. Therefore,
my dear gopis let us take this flute and hide it in
some secret place, so it cannot obtain Krsna’s lips.
This is manifestation of the sancari-bhava known
as “jealousy”.

Sanatana Goswami
This verse is spoken by the gopis with the idea that
what to speak of the great fortune of the gopis who
are His intimate associates, (even the flute is
greatly fortunate). By the word damodara is
indicated how the Lord came under the control of
the special loving sentiment of the Queen of their
company, since the name is always spoken in dual
dorm as Radha-Damodara; therefore (this nectar)
is meant to be enjoyed by the gopis. The rivers
who purify the whole world by being bathed in and
drunk, and thus bestow all pious objects, namely
Sri Yamuna and so forth, also enjoy (this nectar of
Krsna’s lips), that is to say, the rivers drink the
nectar of His lips when, at the time of His sporting
in the water, the cosmetic powder is washed away
from His lips. This fact is established by the
statement (Sahitya-darpana 2.23) Therefore how
can we describe the great extent of the piety of
him (the flute), by tasting merely that which has
been left behind as his (the flute’s) remnants these
rivers and trees have become so joyful? Sanatana
Goswami then gives an alternate explanation that
the trees are crying because they’re unhappy at
not being able to enjoy Krsna. If it is objected that
why should the trees be beggar certainly doesn’t
lament because he’s not allowed to meet the king,
then in reply is stated that the trees are just like
intelligent persons who, when endeavoring to
obtain the nectar of Krsna’s lips, release tears of
unhappiness because they are unable to achieve
this.

10.21 10 Sridhara Swami

Some of them poke: O friend, Vrndavana spreads

the glories of the earth as even more than of
heaven. How is that? Because it has received the
beauty, the opulence, of the two lotus feet of the
son of Devaki. Furthermore, immediately after
hearing the resounding of the flute of Govinda,
thinking it to be the gentle thunder of a blue cloud,
the peacocks become maddened, and when all the
other animals who are standing is groups on the
different peaks of the mountains see the dancing
of these peacocks, they become stunned, they
cease from all activity. This does not occur in any
other world, so therefore (Vrndavana) is spreading
the glories of the earth. The gopis referring (to
Krsna) as the son of Devaki is for the purpose of
hiding His identity, in the same manner as the
verse (Bhag.10.8.14). Further on, however, they
will refer to Him as Sri Nanda-nandana, being
incapable of keeping His identity hidden.

Visvanatha Cakravarti
The sweetness of Vrndavana, which is the place of
such pastimes of Him, is now expanding
abundantly. Therefore, with the desire to observe
this, let us go there (into the Vrndavana forest). We
will not be faulted if we do so. With this idea in
mind another of the gopis speaks the verse
beginning vrndavanam.( Vrndavana) spreads the
glories of the earth even in comparison to heaven,
because it has received from the two lotus feet of
the son of Devaki, the son of Yasoda, the opulence,
the great fortune of beauty consisting of the marks
of the flag. Thunderbolt and so forth. Even the
forests of Vaikuntha cannot become like this, it is
implied. It is stated in the Brhad-visnu Purana
(“The wife of Nanda had two names Yasoda and
also Devaki. Therefore it was natural that she (the
wife of Nanda) developed friendship with Devaki,
the wife of Sauri (Vasudeva)”). If it is retorted that
even the cowherd village may appear like this
(marked with the symbols upon Krsna’s feet), they
reply: that upon seeing the dancing of the
maddened peacocks, which is in response to the
resounding of the flute of Govinda, all the other
creatures upon the peaks of the mountains cease
from their activities; Vrndavana is a place in which
such occurs. Govinda, when requested by the
peacocks, “Please make us dance”, plays His flute,
and in rhythm with the measure of His melody,
they surround Him in a circle, and thus , while
standing in the midst of their dancing, He also sing
and dances. Then, those peacocks, who are fully
satisfied with His musical performance, offer in
gratitude for His pleasure their own divine
feathers. He then, following the manners of
musical performers, gladly accepts this
presentation and places it upon the turban on the
top of His head. The becoming stunned in ecstasy
on the part of the gentle animals, the deers, doves
and other birds and animals who have gone to the
peaks of the hills and are their relishing this
entertainment, is with the idea “We want to see al
this”.

Sanatana Goswami
He remarks that Vrndavana is more glories than
places like heaven, where Visnu wears slippers,
because He (Krsna) is marking the earth of
Vrndavana with the marks of His bare feet.
Govinda means the Lord (Indra) of the cows, the
Crown-jewel of the cowherd community, which
refers to the darling son of Sri Yasoda who,
surrounded by the cows and the cowherd boys, is
dressed in forest garments and enjoying Himself in
Various sporting activities. Sanatana Goswami also
gives an alternate explanation of the
wordsavaratanya-sampurna-sattvam, that in
Vrndavana only the pure
(samasta=sampurna=visuddha) mode of goodness
is manifest, to the exclusion of the other modes of
passion and ignorance. The implication is: Oh,
because we cannot be present there in Vrndavana,
we are most unfortunate.

10.21.11Sridhara Swami

Others said: O friend, these unintelligent beings

(mudha-matayah), who have taken birth in animal
species, these deer, are nevertheless fortunate
(dhanyah=krtarthah). Who , hearing the
resounding of the flute (ranitam=nadham),
performed worship, offering respect, to the son of
Nanda, which consisted of their loving glances.
And, furthermore, they carried out this
performance together with the black deer, their
husbands. Our husbands, on the other hand, the
cowherd men, are mundane, and cannot bear to be
in His presence.

Jiva Goswami
Giving aural reception to where Krsna’s flute was
vibrating, they held onto, rendered subservient
Him, who was present with His resplendent dress,
by their loving glances. And by the same means (of
their loving glances) they performed
worship(dadhuh=krtavatyah)

Visvanatha Cakravarti
Alas, even though possessing intelligence we have
failed in go to Him, our beloved; thus we have
rendered our lives fruitless. After all, even though
they are foolish, they have made their lives all-
perfect. Thus looking (upon the deer) the gopis
speak the verse beginning dhanyah. The word sma
expresses either surprise or remorse, the idea
being “we have not had such great fortune.” There
are two alternate reading, either venu-ranitam or
venu-riphitam. Both of these words mean the
same. Hearing the vibration of the flute, they
performed, elaborated (pupusuh) worship of the
son of Nanda by their loving glances. That same
Nanda-nandana who considers their worship of
Himself will certainly even more accept such
worship from us; thus is their idea. Furthermore,.
They were together with the black deer, their
husbands. The idea is as follows: the husband of
those deer who are rightfully called (krsna-sarah)
because Krsna alone is the essence for them, by
being the object of their affection—they, seeing
their wives feeling such attraction for Krsna,
considered their household life to be fortunate, and
becoming very joyful, followed along and urged
their wives to go search after Krsna. Our husbands,
on the other hand, become hateful even at
smelling the fragrance of Krsna, so to hell with our
lives.

Sanatana Goswami
What to speak of the glory of the land of
Vrndavana, even the animals dwelling in the
forest , such as the deer, are fortunate. The deer
offered worship with their loving glances because
they had no other paraphernalia available. By the
fact of their having taken birth in Vrndavana, even
the deer are to be considered full in knowledge
and most expert in all kinds of dealing so that their
so-called ignorance is only an external appearance.
Thus mudha-gatayah means that they were acting
like foolish creatures.

10.21.12Sridhara Swami

Others spoke: O gopis, hear this wonderful thing,

that the demigoddesses, while traveling along on
their airplanes, seeing Krsna, whose beauty and
character create a festival for all women, and
hearing the unrestrained song of the flute played
by Him, even while sitting on the laps of the
demigods, became agitated within their hearts by
Cupid; in other words , their sobriety became
shaken, and they were overcome with
bewilderment. The symptoms of this bewilderment
are stated by the gopis: they whose bunches of
flowers tied in their hair began to fall. Whose belts
were loosened. In all these different verses,
because they are spoken by different individuals,
there is no need to make perfect reconciliation of
the different ideas.

Visvanatha Cakravarti
Furthermore it is not completely unfitting for us,
who are cowherd women, to have conjugal
attraction for Krsna, who is a cowherd boy. After
all, even the demigoddesses had attraction to Him,
Krsna although He was just a human and a
cowherd boy. Thus they rendered successful their
status of being demigoddesses. Wonder at this is
expressed by the gopis in the verse beginning
krsnam. Him whose beauty and character is such
that from it arises a festival for any and all women,
who are attracted to Him. (Seeing Him) the
demigoddesses, even though sitting on the laps of
the demigods, and traveling in their airplanes, had
their sobriety shattered, their hearts shaken, and
became bewildered. (The next two sentences
repeat.) This is the symptom called mottayitam, as
described (“When thoughts of one’s beloved arise
in the heart in response to something that reminds
one of him, or topics about him, and one becomes
eager to have his association, that is called
mottayitam”.) The demigods, who are very expert
and refined in their intelligence, even though
knowing this (that their wives were attracted to
Krsna), did not become angry at the women, but
rather thinking themselves very fortunate,
continued regularly to take their wives along in
their airplanes to see Krsna. Our husbands , on the
other hand, are envious. Therefore even the
inferior deer are superior, and even the
demigoddesses are fortunate, whereas we, human
beings situated in an intermediate position, are
unfortunate. Thus is their idea.

Sanatana Goswami
The word viviktam means pure or else attractive to
the mind. Alternately, it can also mean manifesting
the divisions of the different rasas beginning
conjugal love.

10.21.13Sridhara Swami

Who were drinking it with the vessels of their ears,

which were held high out of fear that it might spill.
Similarly, the calves as well (savah=vatsah),
engaged in drinking from their mother’s udders,
suddenly heard the song (of the flute), and
drinking that nectar with their high-held ear-
vessels, stood still simply keeping within their
mouths the morsels of milk which had flowed from
their mother’s breasts. In other words, they forgot
themselves. The reason for this is that they were
touching, embracing, Govinda within their minds
(atmani=manasi) through the path of their vision.
Therefore those cows and calves whose eyes were
filled with teadrops.

Jiva Goswami
The three verses beginning gavah describe what
was happening back in the cowherd village.

Visvanatha Cakravarti
Nor should it be explained that this bewilderment
is something generated by Cupid for all womenfolk.
The reason for this is that we see this
bewilderment on the part even of the calves and
cows, as the gopis state in the verse beginning
gavah. (The next sentence repeats Sridhara
Swami). And it should be said that the reason for
this bewilderment is motherly affection, because
we see this bewilderment even on the part of their
calves, who have no mentality. The calves
(savah=vatsah), engaged in drinking breast milk,
suddenly heard the song (of the flute), and
drinking that nectar with their high-held ear-
vessels, became incapable of drinking their
mother’s milk, and thus the morsels of milk that
they had drunk from their mother’s udders was
oozing out from their mouths. They thus stood, in
other words they became stunned with the rising
of inertness. And further, their mothers, attracting
and bringing Govinda with their vision, by looking
at Him, and making Him enter within themselves
through the doorway of the aperture of their eyes,
they were touching Him within their own
minds(atmani=sva-manasi), out of affection
placing Him upon the laps of their minds. Thus
they stood still. And also their breathing forth tears
out of ecstasy (kalayanti=dharayanti) . In this way
all living creatures have unalloyed pure love for
Krsna, but they are fortunate in having His
association, whereas we, because of being
separated from Him, are unfortunate. Thus, they
imply as their idea, there is a distinction in our
case.

Sanatana Goswami
In the cases of the deer and the goddesses it was
described that they both saw His form and heard
His flute , but for the cows only the hearing of the
song of His flute I described. Nevertheless, they
achieved the same realization, and thus they are
nondifferent from the other two groups. It is for this
reason that the word ca is used in this verse.
10.21.14Sridhara Swami

My dear mother (amba=matah), the birds

(vihaga=paksi) who are in this forest must most of
them be sages. Why is that? Krsneksitam, so that
they may have the sight of Krsna without the
interference of flowers, fruits and so forth, they
went up to the branches of the trees (druma-
bhuja=vrksa –sakha) whose twigs were attractive,
and who were listening to the charming song of the
flute manifested by that Sri Krsna, out of some
happiness keeping their eyes closed, and refraining
from all other speech. In the same way the sages,
in order that they may have the sight of Sri Krsna,
climb up to the high branches of the tree of the
Vedas by gibing up the fruits of work described in
the Vedas, and become happy in executing those
duties which are represented by the charming
twigs. They simply listened to song of Sri Krsna,
and thus these birds must be those sages. Thus is
the implication.

Jiva Goswami
Krsneksitam (in describing the song of the flute)
means that first is was conceived of by Him, and
then it was manifest (uditam=vyaktam). By the
word rucira is hinted the transformation even of
the trees.

Visvanatha Cakravarti
Even the calves perceive sense objects, and thus
because of the taste of sense enjoyment there is
some ulterior covering ( of their love for Krsna);
therefore the gopis speak this verse, indicating
that one cannot say that self-satisfied sages who
have given up all conceptions by their knowledge
and are free from transformations even them with
His own sweetness and completely bewilders them,
as the gopis describe in this verse beginning
prayah. The word bata expresses surprise. The
word “mother” is an address to an intimate
girlfriend because this is the nature of young ladies
who are caught up in loving affections. The birds
must be sages, since it is seen that they share the
characteristics of living in the forest, keeping their
eyes closed, observing silence and remaining
without moving. Those birds who climb to the top
of the trees and listen to the song of the flute. By
the word rucira-pravalan is shown that even on the
part of the trees there is transformation due to the
ecstasy of hearing the song of the flute and the
ecstasy of touching such great sages, manifesting
as the giving forth of new sprouts and so forth.
Kala-venu-gitam means the song of the flute which
agitates the minds of the whole world. What form
is this (song) in? Krneksitam, seen only in Krsna,
and not seen even in the musical creations of
Indra, Brahma, Siva and Visnu, since these sages,
being very ancient, are unimpeded in their travel in
all parts, have extensively encountered all their
different songs, and are very knowledgeable in the
standard textbooks of the science of music
compiled by them (Indra and other demigods). Nor
could there be any other creator of this song, as
they state: manifested by that Krsna
(uditam=avirbhutam). By stating that Krsna alone
is the creator of this, it is implied that no one else
can properly understand this song; therefore ,
since it is impossible that Krsna, in the same
fashion as Brahma, Rudra and other demigods,
could have anyone assimilate a sastra of music
created by Himself. It is for this reason that we
understand that He never compiled such a
textbook. Therefore, under the influence of the
relishing of the taste of such an unprecedented
song, they closed their eyes. They who had ceased
from all other mutual conversation, even on the
topic of the ecstasy of meditation upon Brahman,
implies that now they have rejected even that
impersonal Brahman and have become intoxicated
by the ecstasy of Krsna consciousness.

Sanatana Goswami
Krsneksitam means that they went up to the top of
the trees so that they themselves might see Krsna,
or else , so that Krsna might see them. Sanatama
Goswami further identifies the birds as sages
headed by Sri Sanaka and others. The birds closed
tier eyes out of the helplessness of ecstatic love ,
and in order to avoid falling.

10.21.15Sridhara Swami

What to speak of living beings, even the rivers

whose current is broken by the lusty desire
(manobhava=kama) which is hinted at
(laksita=sucita) by their whirlpools. In such a way
that He is held firm, covered, by their embrace, the
waves are their arms, and with them they are
offering presentations of lotus flowers. Thus they
take hold (grhnanti=dharayanti) of the lotus feet of
Lord Murari. The verse beginning nadyah implies
that because of the effect of the sweetness of the
playing of the flute, consisting of the freezing of
the water and so forth, the water , becoming solid,
reached up to the base of His lotus feet. The
coming of the clouds is also in the same manner.

Visvanatha Cakravarti
Furthermore, because of Lord Krsna’s being
enchanting to all, His bewildering each and every
member of the female gender is carried to its
extreme, as the gopis state in the verse beginning
nadyah.(The next sentence repeats Sridhara
Swami). Therefore (because their waves were
checked by their desire), sobriety, shyness and so
forth having dissipated , and because their
husband, the ocean , is coming back toward them,
their waves become arms with which they embrace
(Krsna’s feet). They seize the lotus feet of Lord
Murari, who is standing on the bank, enveloping
and keeping motionless those feet by the embrace.
In other words, they hold Him in their arms,
offering lotus flowers (kamalam=padmam). Or
else, (they offer) cool and fragrant water,
according to the definition of the Amara-kosa (“The
words salila, kamala and jala are synonymous”). In
other words, they are offering their own water for
the purpose of washing Him and bathing His feet.
Or alternately, they were offering kamala,
meaning all the opulence they possessed, in order
to ingratiate their beloved. And their husband , the
ocean, is not envious of them as our husbands are
jealous of us. Thus, ah, only we are unfortunate.

Sanatana Goswami
He identifies the rivers ad the Sri Kalindi, the
Manasa-ganga and so forth. Taking note of His
enchantment, they come near of their own accord
and render attentive aural reception. Mura was a
great demon known from Sri Vamana Purana, a
devotee of Sri Siva who was fearful even to the
demigods because he could take away one’s life
simply by placing his hand on one’s chest. His
enemy was Lord Narayana. The rivers are thinking
“in the same way as the Lord playfully killed Mura
in the past, similarly He should act in such a way
as to prevent the death of us.” Therefore (the
gopis think), they are supremely fortunate,
whereas we are misfortunate, because
we are not able to hear the song of His flute, nor
does the current of household affairs in serving our
husbands and so forth even cease, nor are we able
to dress ourselves in nice ornaments in order to
manifestly satisfy Him, nor do we have many arms
on order to firmly hold onto His lotus feet and thus
embrace Him firmly to our breasts.

10.21.16Sridhara Swami

The cloud rising above Sri Krsna, who is His friend

in the sense of their sharing the same qualities of
taking away the distress of the world and cooling,
becomes more expanded out of love, and with
heaps of flowers, or else with snowflakes which are
equivalent to such , it manufactures an umbrella
from its own body.

Visvanatha Cakravarti
Alas, alas, even those who are in the mood of
friendship are able to make themselves all-perfect,
as the gopis speak in the verse beginning drstva.
“He became expanded out of love” means that to
just that extend of becoming expanded which
would effect the blocking of the heat of the sun for
Him and the cows and cowherd boys, just that
much he became increased. “With heaps of
flowers” is in accordance with the definition (“The
‘flower’ of a cloud is its dense juice (rain).”) With
its body , together with the small particles of
water, (the cloud made an umbrella) for his friend,
Krsna; this means that the cloud took note of their
sameness, in terms of removing distress by
downpours of nectar, being of the same color,
exhibiting lightning and thunder, which in Krsna’s
case manifest as His yellow garment and the
playing of His flute—taking note of this and
allowing Himself to identify in the mood of
friendship, the cloud produced an umbrella which
rained snowflakes (or fine particles of rain?) Thus
even the cloud in the sky gives pleasure to Him,
whereas only we do not get the opportunity to give
Him pleasure. Therefore, their idea is, to hell with
us.

Sanatana Goswami
In the heat of the sun, even during the autumn
season, herding all the animals of Vraja, the cows,
the buffaloes and so forth, together in the
company of all cowherd boys, and since they are
all being herded in one group, He is moving them
about here and there according to their different
individual desires. Since they, being innumerable,
are extending over a huge area, in order to bring
together all of the animals who are wandering and
in order to give pleasure to them, He is
repeatedly (any=varam varam)loudly playing His
flute . The implied word that will complete this
sentence is Sri Krsna. This statement hints at a
particular sense of fatigue. Therefore (the gopis
thought) that cloud is most fortunate, and we ,
because of not being able to
see properly at that time (when the cloud is
overhead), are bereft of good fortune.

10.21.17Sridhara Swami

The gopis egotistically speak this verse. Purnah

means feeling successful, and the Pulindis are the
women of the Savara tribe. How did this occur? In
answer to this the gopis state that first the
kunkuma was ornamenting the breasts of His
girlfriends(mandita=anutipta), and then again at
the time of conjugal sports that kunkuma acquired
the effulgence (sri=kanthi) of the redness of the
lotus feet of Lord Urugaya, Sri Krsna. Then further,
by His wandering about in the various places of the
forest the kunkuma became attached
(rusita=lagna) to the blades of grass. By sight of
that, by seeing the sight of such kunkuma, which
(aborigine ladies) experienced the distress created
by Cupid, and by that kunkuma, which they
smeared on their faces and breasts, which were
pained by lust. Thus they became all-successful,
but to hell with others such as ourselves who are
not able to find such means of eradicating this
same distress.

Jiva Goswami
The verse beginning purnah pulindyah: the
explanation to be given is that on one occasion
Krsna’s girlfriends were attached by His flute and
became stunned, and in order to alleviate them of
that stunned condition He simply touched them
with His bud-like feet. Now the effulgence of the
lotus feet of the young daughter of King
Vrsabhanu, which are manifesting that loving
sentiment which is the highest essence known as
madana, or maha-bhava, the seventh stage of
prema, and which (effulgence of the lotus feet of
Srimati Radharani) is establishing how He is
enchanting simply by any relation with Him at all,
even disregarding His transcendental qualities of
beauty, playing the flute and so forth. The Pulindis,
the wives of the Sabaras, are complete, whereas
we are incomplete; therefore , the idea is , we
should try to inquire into what sort of austerities
they have performed. Such an idea hints at their
ecstatic attraction (anuraga). But, it may be
questioned, how are they complete? That is
answered: by that divine kunkuma powder in which
is found the coloration (raga=rajganam) of the
lotus feet of Lord Urudaya. But, where has this
kunkuma of His lotus feet been found? That is
replied to: which has decorated the breasts of His
girlfriends, or in other words, which is attached to
the breasts of His girlfriends, because of His
enjoying intimately with them. Therefore, the
implication is, although we desire to glorify the
great fortune of that (kunkuma), we cannot be so-
bold as to do so, so therefore we will rather glorify
the Pulindis. Although in this instance the
“girlfriend” is the daughter of Vrsabhanu herself,
nevertheless because her attraction to Him is so
exalted she is not specifically acknowledged. But, it
may be questioned, where did these Pulindis come
in contact with those (girlfriends of Krsna)? By (the
kunkuma) which was attached (rusitena-lagnena)
to the blades of grass. The idea is that this
(becoming attached to the blades of grass)
happened after Krsna’s enjoying with His
girlfriends, when He was playing in the forest. But,
what occurred after that? By seeing the kunkuma
which was attached to the grass they(the Pulindis)
experienced the torment of Cupid . In other words,
they were thinking “We cannot imagine what
happened to them when they caught sight of
Krsna.” And then, with great desire to smell the
fragrance of the body of Krsna, they were smearing
(that kunkuma) upon their faces, and with the
desire to relish the enjoyment He engaged in, they
smeared it upon their breasts. Thus engaged , they
were able to consider themselves enjoyed by
Krsna, and gave up that diseased condition, the
distress caused by Cupid. Alas, they (the gopis) are
thinking, this kunkuma must have some special
potency. We, they are thinking, on the other hand,
have not been able to obtain even this (kunkuma)
within our entire lives. This same verse is cited in
Srimad-Ujjvala-nilamani, under the topic of
madanam, in showing how even when they are
constantly enjoying with Him(?) they automatically
engage in glorification just by encountering His
fragrance. According to the verse sada bhoge api,
since the state of madana incorporates all the
other loving sentiments, all kinds of intimate
enjoyment and all kinds of pleasure exist within
madana, therefore this pastime also (of the
Pulindis) is one of intimate mutual enjoyment,
because Krsna automatically appeared together
with that kunkuma. Consequently we should
conclude that as described in the earlier verse of
this chapter “While describing the glories of Krsna,
they embraced one another”) this indicates that
Krsna Himself suddenly appeared and they were
engaged in embracing Him. This same idea is
stated in the verse,”(This stage known as madana
is exalted as the topmost perfection, and it inspires
the full-blown manifestation of all loving
sentiments. It is the very essence of the hladini
potency, and this always present within Srimati
Radharani”) (I cannot translate the rest of this
sentence).

Sanatana Goswami
Mentions that the Pulindis are the wives of the
Bhillas and other tribes. These Pulindis were
practically devoid of any decorative ornaments,
and also lacking any brightness in their
complexion, and were simply wandering about in
the forest in order to gather wood, wild vegetables
and other things, but by simply smearing upon
their limbs the kunkuma which they picked up from
the grass, they gave up all of their different kinds
of distress. Sanatana Goswami also gives the
alternate explanation that the kunkuma on the
breasts of the gopis resembled the redness of
Krsna’s feet , and when they were wandering in the
forest looking for Him and could not find Him, they
began to roll upon the grass and the kunkuma thus
became attached to the grass.

10.21.18Sridhara Swami

The word hanta is spoken in joy. O friends, this hill,

Govardhana, is certainly the best among the
servants of Lord Hari. Why? In reply to this is
spoken: because he becomes jubilant by the touch
of the feet of Rama and Krsna . After all, we see his
hair standing on end in the guise of the standing
up of the grass. Furthermore, because
(yat=yasmat) he extends respect toward the two
of Them who are present with the cows and all of
their friends. By what means? By water for drinking
, nice grass , and also hills and bulbous roots, as is
fitting. Therefore, it is implied, this hill is extremely
fortunate.

Jiva Goswami
In the case that they are incapable of hiding their
propensity, the word rama means
(rramanam=krida), and of Him who is endowed
with this engagement in pleasure, Krsna, by the
touch of the feet whose joy develops. The feet of
the two of Them.
Visvanatha Cakravarti
O friends, without taking shelter of great souls one
cannot fulfill the desires of his mind. And the
quality of greatness belongs only to the devotees
of the Lord Hari, among whom Sri Govardhana, the
most eminent of hills, is the best. This we have
heard from the mouth of Gargi. Therefore let us go
there today, and having bathed in the Manasa-
ganga, take audience of the presiding Deity of that
place, Lord Narayana in His manifestation as Sri
Harideva. Certainly even our elders will not have
any objections against this. And Krsna is also
playing at that spot; Deciding upon this
arrangement, they are actually desiring to go
forward to meet Him, their beloved , as they offer
praise of Sri Govardhana because it fulfills the
desire of Krsna and His companions, for the
purpose of fulfilling their own desires. The word
hanta is spoken in surprise. Among the servants of
Hari such as Narada, there are three Haridasaa
who are chief—Yudhisthira, Uddhava and
Govardhana. And among these, this hill is the best
of all servants of Lord Hari. In corroboration we find
the term haridasa applied to Yudhisthira in the
verse (Bhag.10.75.27) in the case of Uddhava,
(Bhag.10.47.56), and in the case of this mountain.
(This is) because it is experiencing great joy by
touching the feet of Rama and Krsna, which joy is
manifested be the melting of its stone and so forth.
By its stones taking on the qualities of soft mud
when touched by Their feet, there are produced
the marks of the flag, thunderbolt, elephant goad
and so forth. Other symptoms by which the
mountain’s joy are manifest are the waterfalls and
the rising high of` the blades of grass. Here the
mention of the feet of Lord Rama is for the purpose
of hiding their true thought. Coincidentally, rama
means Krsna, who is attractive (ramanya),
according to the definition of the Amara-kosa (“The
word Rama has three meaning—blue, charming
and white”). The phrase he abala indicates that
“for you who are under the control of your master,
the only strength is to take shelter of Him”.
Because of this joy (yat=yatah), he is expanding
honor, worship in order to satisfy Them, the two of
Them who are present with all the cows and all
Their friends. By what means? With paniya,
fragrant and cool water from the waterfalls for the
purpose of washing Their feet, washing Their
mouths and for drinking, as well as beverages
(paniya=peya) to offer for Their enjoyment, such
as honey and mango and pilu juices. Suyavasa
means durva grass for the purpose of making the
presentation of argya , and also blades of grass for
feeding to the cows, blades of grass which are
fragrant, very soft and conducive to the strong
growth of the cows and their giving milk. The long
vowel (at the beginning of the word suyavasa) is
poetic license of the sages. Or alternately, also
waterfalls, which are described as paniya-suva,
because they give forth water (paniyam suvate)
and also caves(kandara-guha) for the purpose of
sitting down , lying down and playing, which give
pleasure in times when it is too cold or hot, and in
addition bulbous roots for eating. Also with the
jewels, flat places for sitting, and natural lamps
and mirrors which are not explicitly mentioned but
are implied as being there on Govardhana. The joy
of Govardhana is symptomized by the grasses
rising high, the dampness and the trickling of drops
of water, which represent respectively hair
standing on end, perspiration and tears of ecstasy.

10.21.19Sridhara Swami
O friends, this is not so wonderful (in comparison to
the following. Of the two of Them., Rama and
Krsna. , who are grazing the cows from forest to
forest in the company of the cowherd boys, by the
vibration of Their great flute, whose tones are very
sweet. Among different bodies, those which are
mobile became stunned, took of the nature of
immovable creatures, and on the part of the trees
there was hair standing on end , which is the
nature of moving creatures. Niryoga means ropes
to bind the feet, according to the etymology . The
sign (laksanam=cihnam) of the two of Them were
these ropes and also the lassos (pasa) meant for
dragging uncooperative cows. In other words, of
the two of Them who, by wearing the ropes on
Their heads, and also by holding them on Their
shoulders, were decorated with the full-blown
ornamentation of cowherd boys and thus appeared
resplendent.

Jiva Goswami
In the phrase beginning “of the two of Them who
were leading the cows” the adjective udara
indicates are more that the flute belongs to Sri
Krsna alone, because His qualities are more
elevated that those of all others.

Visvanatha Cakravarti

Furthermore, we should not delay in going forward

to see Him, because , as He is following the cows,
He may go away to another forest. With this mind
they speak the verse beginning gah.

In the word gopakaih, the suffix ka expresses

compassion. Therefore the unspoken but implied
idea is that they protect (gopayanti) Krishna, out of
affection they take care of Him. This is because
early in the morning they were entrusted by Sri
Yasoda with this responsibility. The sequence of
ideas is: while the two of Them were grazing the
cows from forest to forest, this wonderful thing
occurred. What is that? Among embodied beings,
(the rest of this sentence repeats). The lasso
known as niryoga is the niryoga-pasa and that is
meant for binding naughty calves by the neck at
them time for milking, and is attached at the other
end to the ankles of the cows. Of the two of them
whose signature was produced by this symbol, of
the two of Them who were reknown by Their
becoming thus especially beautiful. The Amara-
kosa gives the definition of the word laksana as
gunaih practite tu krtaa-laksanah. And thus this
(niryoga-pasa), its both ends being decorated with
clustered of pearls, and being composed of yellow
cloth, is a particular ornament of Their turbans,
and thus indeed by manifesting their role as
cowherd boys, enchants the minds of all who see.

Sanatana Gosvami

The word anu-vanam means “to all the forests”

which includes all the different forests of the
district of Mathura. The word pulaka, indirectly also
refers to trembling and other symptoms. Al
alternate explanation of the work niryoga-pasa is
that niryoga means that which generates unlimited
association (nihsesena yoga), or else, because of
which yoga, or the process of impersonal trance, as
is opposed to the real opulence of pure love of
God, is dispelled. And that is furthermore pasa,
characterized by prema.

10. 21. 20
Jiva Goswami

Tanmayatam means being filled with the pastimes

(krida-mayatam).

Visvanatha Cakravarti

The summary is made by this verse beginning

evam. They were describing which pastimes of the
Supreme Personality of Godhead who was
wandering in the forest of Vrindavana, such
pastimes as these and also others, and thus they
attained (yayuh = prapuh) tan-mayatam, meaning
the status of becoming filled with Him, or else
being filled with many pastimes. In other words,
following after their boyfriend, they engaged in
these different pastimes with Him. Or else, the
word ayante (as part of varnayantyah) means,
“they go forward,” and thus the gopis, in a private
place (mitho = rahasi) attained such pastimes of
the Supreme Personality of Godhead, those which
have the Supreme Lord as their active subject and
those which have Him as their object (?), or in
other words, they were both playing and causing
others to play. The Amara-Kosa gives the definition
mitho’ nyonyam rahasy api (“The word mithah can
mean either mutual or in private”). Thereafter,
they attained tan-mayatam, direct identification
with His pastimes and also enchantment in
transcendental ecstasy. This explanation must be
accepted because of the statement, in the
upcoming verse that begins yarhy ambujakse, of
the words tvayabhiramitah (Bhag. 10.29.36)

Sanatan Gosvami
They related these and many other activities of His
but how many of them can I speak? Thus
summarizing, Sukadeva Gosvami speaks the verse
beginning evam. Bhagavan-mayatam means
always being absorbed in chanting and hearing
about Him. Or else, it means experiencing the
ecstasy of meditating upon Him. Or else, it means
being absorbed in His pastimes, always being
engaged in playing with Him. Or lese the word tat
is used here because the particular distress of the
blazing fire of ecstatic love has arisen, and if His
name were to be taken directly, then just as
previously the (the gopis) would have become
supremely agitated because of the rising of the
burden of love. The word gopyah indicates that this
is simply their nature, and thus because in all
circumstances they are enriched with the opulence
of pure love of Godhead, they are by all measures
the most fortunate.