Verse Text
saṁśayāt, yathā –
asau kiṁ tāpiṣcho na hi tad-amala-śrīr iha gatiḥ
payodaḥ kiṁ vāmaṁ na yad iha niraṅgo himakaraḥ |
jagan-mohārambhoddhūra-madhura-vaṁśī-dhvanir ito
dhruvaṁ mūrdhany adrer vidhumukhi mukundo viharati ||134||
Translation
Vitarka arising from doubt: Is that a tamāla tree? It cannot be, for why would it endowed with such pure, clear movements? Is it a cloud? No, it cannot be, for a spotless moon is residing there. O moonfaced one! It seems that Mukunda, who can enchant the universe with the sound of His flute, is certainly wandering on the top of Govardhana Mountain.
Purport (Jiva Goswami)
First there is doubt. Is it a tamāla tree, a cloud or Mukunda? There appears to be a swaying movement, like a tree. However, with the mention of the pure, definite movement (amala-śrī), the conclusion is clear. It cannot be a tree. Next a cloud is proposed, but that is eclipsed by a moon. So maybe it is spotted moon? But it is neither a cloud nor the moon, because this form has no spots.
Purport (Nectar of Devotion)
Once while Kṛṣṇa was out walking, one of the associates of Rādhārāṇī told Her, “My dear friend, do You think that this walking personality is a tamāla tree? [Note: The tamāla tree is always described as being the same color as Kṛṣṇa.] If He is a tamāla tree, then how is it possible for Him to walk and be so beautiful? Then, this personality might be a cloud. But if He’s a cloud, then where is the beautiful moon within? Under the circumstances, I think it may be granted that this person is the same enchanting Personality of Godhead by whose flute vibration the three worlds are captivated. He must be the same Mukunda who is standing before Govardhana Hill.” This is another instance of an argumentative presentation of ecstatic love.