Devanagari
श्रीगोप्य ऊचु:
अक्षण्वतां फलमिदं न परं विदाम:
सख्य: पशूननु विवेशयतोर्वयस्यै: ।
वक्त्रं व्रजेशसुतयोरनवेणु जुष्टं
यैर्वा निपीतमनुरक्तकटाक्षमोक्षम् ॥ ७ ॥
Verse text
śrī-gopya ūcuḥ
akṣaṇvatāṁ phalam idaṁ na paraṁ vidāmaḥ
sakhyaḥ paśūn anuviveśayator vayasyaiḥ
vaktraṁ vrajeśa-sutayor anaveṇu-juṣṭaṁ
yair vā nipītam anurakta-kaṭākṣa-mokṣam
Synonyms
śrī
—
gopyaḥ ūcuḥ — the gopīs said
;
akṣaṇvatām
—
of those who have eyes
;
phalam
—
the fruit
;
idam
—
this
;
na
—
not
;
param
—
other
;
vidāmaḥ
—
we know
;
sakhyaḥ
—
O friends
;
paśūn
—
the cows
;
anuviveśayatoḥ
—
causing to enter one forest after another
;
vayasyaiḥ
—
with Their friends of the same age
;
vaktram
—
the faces
;
vraja
—
īśa — of Mahārāja Nanda
;
sutayoḥ
—
of the two sons
;
anu
—
veṇu — juṣṭam — possessed of flutes
;
yaiḥ
—
by which
;
vā
—
or
;
nipītam
—
imbibed
;
anurakta
—
loving
;
kaṭa
—
akṣa — glances
;
mokṣam
—
giving off .
Translation
The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Mahārāja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vṛndāvana. For those who have eyes, we think there is no greater object of vision.
Translation (Visvanatha Cakravarti Thakura)
The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Mahārāja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vṛndāvana. For those who have eyes, we think there is no greater object of vision.
KB 10.21.7
One of the gopīs told her friends, “The highest perfection of the eyes is to see Kṛṣṇa and Balarāma entering the forest and playing Their flutes and tending the cows with Their friends.”
Persons who are constantly engaged in the transcendental meditation of seeing Kṛṣṇa, internally and externally, by thinking of Him playing the flute, entering the Vṛndāvana forest and tending the cows with the cowherd boys have really attained the perfection of samādhi. Samādhi (trance) means absorption of all the activities of the senses in a particular object, and the gopīs indicate that the pastimes of Kṛṣṇa are the perfection of all meditation and samādhi. It is confirmed in the Bhagavad-gītā that anyone who is always absorbed in the thought of Kṛṣṇa is the topmost of all yogīs.
Purport
This translation is quoted from Śrīla Prabhupāda’s
Caitanya-caritāmṛta
(
Ādi-līlā
4.155).
Śrīla Viśvanātha Cakravartī Ṭhākura has commented as follows: “The
gopīs
meant to say, ‘O friends, if you simply remain in the shackles of family life in this material world, what will you ever get to see? The creator has granted us these eyes, so let us see the most wonderful thing there is to see, Kṛṣṇa.’”
The
gopīs
were aware that their mothers or other elder persons might hear their romantic words and disapprove, and thus they said,
akṣaṇvatāṁ phalam
: “To see Kṛṣṇa is the goal for all persons and not simply ourselves.” In other words, the
gopīs
indicated that since Kṛṣṇa is the supreme object of love for everyone, why couldn’t they also love Him in spiritual ecstasy?
According to the
ācāryas,
a different
gopī
spoke this and each of the following verses (through text 19).
Purport (Visvanatha Cakravarti Thakura)
(My sole goal is the gopis , who went out of their houses, attracted by the shower of nectar from Krsna’s flute, and whose sweet words enable us to drink that nectar also.)
"O friends! Our senses which the Lord has given us are useless if we remain inside our houses. Therefore, let us leave our houses and quickly go to the forest. Directly experiencing that astonishing thing by our sensory actions such as seeing, our lives will be successful." That is what is conveyed in this verse.
Aksanvatam is an archaic usage. "The goal of the eyes for those who see (aksanvatam) is that alone and nothing else. There can be no other opinion--other opinions are worthless. The goals of the senses is to relish the faces of Krsna and Balarama, sons of the king of Vraja, served by his favorable flute." That is the superficial meaning. That however is to hide their true feelings. "If our mothers in laws or sisters in laws nearby hear our talks, what do we have to worry, because all the men and women of Vraja speak of the sweet face of Balarama and Krsna in this way." With this intention they speak in this way, but the hidden implication is, "Those faces give bliss to everyone in Vrndavana forest, even the birds and beasts—but not to us, staying in our houses far away."
Vasudeva had said, "O Nanda, think of my son Balarama as if you were his father." Sb 10.5.27. Sukadeva says, "The mother and father Yasoda and Nanda called out to Balarama and blessed him." 10.65.2. By such statements therefore Balarama was commonly known as Nanda’s son, and therefore in this verse the gopis describe him as such. However there is a hidden meaning here. Vrajesa sutayoh vaktram can mean that face among the two of them, which was turning back (anu), playing the flute.
The word va with nipitam (to drink with intensity) indicates seeing, touching, hearing, smelling or (va) tasting that face. If the alternate reading vai is used, it means certainly they taste. Those who, giving up shyness and steadiness, drink that face playing the flute, among the two sons who herd the cows in the forest surrounded by their friends, have fortunate senses and not others. Therefore we intend to say, "Today let us give up all family tradition, shyness and control."
"Yes, let us see, touch, hear and smell him, but how is it possible since we are so shy?" "That face releases glances (kataska moksam) upon those who are attracted to him (anurakta). He will search you out, and release the arrow of his glance. When it strikes you, you will become agitated with love, and forget your shyness and control. Then you will look without shyness on that face."
Purport (Jiva Goswami)
Śrīdhara Svāmī does not accept the words “the gopīs said” since in his commentary he says that they speak a description of Kṛṣṇa. It would be unsuitable that he would repeat what is already understood by the words “the gopīs said” or that he was explaining the phrase “the gopīs said”. However the words “the gopīs said” are accepted everywhere.
yāsāṁ budhyeta vāg artho yāsām eva prasādataḥ
gopīḥ prapadye tā yābhiḥ sa gambhīrāśayo jitaḥ
I surrender to the gopīs by whose mercy one can understand their words and by whom his deep heart was conquered. (Jīva Gosvāmī’s verse)
Though they describe Kṛṣṇa with Balarāma externally and try to hide their real emotions for Kṛṣṇa, they cannot do so, because of the particulars revealed through their natures. That is shown in the verses.
Śrīdhara Svāmī’s commentary is explained. We know the success for those who have eyes. We do not know any other result than seeing our beloved. “What is that result?” It is what is experienced (nipītam). It is what is tasted (juṣṭam). Or, what is tasted by them when they experience the face is the result. How can others understand the object of what is experienced and tasted? They do not clearly state the object, but say only “this” in the beginning, making it secret, since it would be unsuitable to mention the name abruptly. Or, they are unable to state clearly the details since they are overcome by intense prema. The two boys bring the cows to the forest with their friends. We do not know any other result for with eyes than seeing Kṛṣṇa in this way—not with others, not any other time. Let other people understand what they want! This is sarcastic speech. Our eyes have had no success since now we cannot see him. Wherever, whenever, however they can experience his face, their eyes will be successful. They reap this result when they go to the edge of Vraja. This expresses their desire to see him playing in the forest. Their pain arising from lack of satisfaction, arising from deep prema, is their very nature. O friends! You know this directly. The two enter one forest after another (anu) by making sweet signals. They are the two sons of Nanda. Hari-vaṁśa says vasudeva iti khyāto goṣu tiṣṭhati bhūtale: Vasudeva stayed on earth among the cows. Thus Vasudeva also had many cows and could be called vrajeśa, as Balarāma’s father. Or vrajeśa can refer only to Nanda, since he regarded Balarāma as his own son. Vasudeva said:
bhrātar mama sutaḥ kaccin mātrā saha bhavad-vraje
tātaṁ bhavantaṁ manvāno bhavadbhyām upalālitaḥ
My son Baladeva, being raised by you and your wife, Yaśodā, considers you his father and mother. Is he living very peacefully in your home with his real mother, Rohiṇī? SB 10.5.27
When Balarāma returns to Vraja it is said:
pariṣvaktaś cirotkaṇṭhair gopair gopībhir eva ca
rāmo ’bhivādya pitarāv āśīrbhir abhinanditaḥ
Having long suffered the anxiety of separation, the cowherd men and their wives embraced Lord Balarāma. The Lord then offered respects to his parents, and they joyfully greeted Him with prayers. SB 10.65.2
(Another meaning is presented) Verse 4 showed their desire for Kṛṣṇa. This is indicated in this verse by the description of the flute playing. Among the two sons of Nanda, he follows behind (anu) and his mouth tasted by the flute and his face is experienced by those with eyes. Kṛṣṇa is famous for having the flute in his mouth and following behind Balarāma since he is younger. “Face” is also in the singular. The eyes constantly (ni—pītam) drink the nectar of his face, which is like the moon. The word vai indicates it is well known.
Or, the face is served (juṣṭam) by the flute constantly (anu) since it can be separated from the verb in poetry. The word vai can indicate completely, as in the expression māninām anutāpam vai (SB 10.20.12) identifying with the body completely. Some versions have vā instead. Nipītam can also mean his face is seen intently or devotedly by those with eyes. The face is experienced by the flute with a release of affectionate side glances. Or the face is tasted by you people who have attraction. Or his face releases glances at people with attraction since he becomes happy by their service.
We know the success of all the senses (for persons who possess senses) in experiencing and tasting his face. Success for the activities of the senses is accomplished by the highest fruit of tasting his face. The deep meaning is this. We do not know any other result except this. What is this? It is that which is seen with love (juṣṭam). What is another result? It is drunk by them-- by their drinking the nectar of his lips. The success is that they drink the nectar of his lips. Or, the result for the eyes is that his face is experienced and tasted but the mouth is drunk by the tongue, not the eyes. Vai can mean “but.” Thus what can be said of the result for such people? But they could not say this because their throats were choked with tears just by remembering Kṛṣṇa. Or, Śukadeva had emotions of deep prema similar to these exalted gopīs.
Purport (Sanatana Goswami)
Śrīdhara Svāmī does not accept the words “the gopīs said” since in his commentary he says that they describe Kṛṣṇa. It would be unsuitable that he would repeat what is already understood by the words “the gopīs said” or that he was explaining the phrase “the gopīs said”. However the words “the gopīs said” are accepted everywhere.
yāsāṁ budhyeta vāg artho yāsām eva prasādataḥ
gopīḥ prapadye tā yābhiḥ sa gambhīrāśayo jitaḥ
I surrender to the gopīs by whose mercy one can understand their words and by whom his deep heart was conquered.
They begin by referring indirectly to Kṛṣṇa as idam param phalam (this highest result for the eyes) to keep the object of the highest result confidential. They should not directly reveal their sentiments for Kṛṣṇa. Or they cannot directly indicate him because they are controlled by a manifestation of intense prema. We do not know a higher sight for the eyes in Vṛndāvana, or any other sight for the eyes, though other people may know something else. They speak with irony: since we cannot see him now our eyes are not functioning successfully. Though they were about to see his face in some place, at some time by some means in Vraja they were eager to see his face while he played the forest.
Their pain arising from lack of satisfaction, arising from deep prema, is their very nature. O friends! You know this directly. The two enter, one following the other, or they enter one forest after another (anu) by making sweet signals. They are the two sons of Nanda (vrajeśa-sutau). Hari-vaṁśa says vasudeva iti khyāto goṣu tiṣṭhati bhūtale: Vasudeva stayed on earth among the cows. Thus Vasudeva can be called Vrajeśa and his son is Balarāma. Or he can be regarded as the son of Nanda, helping Kṛṣṇa.
Though it is not suitable that Balarāma be described when describing Kṛṣṇa’s flute attracting the gopīs, mentioning him adds special beauty since he assists Kṛṣṇa at this time. Also to cover up their special attraction to Kṛṣṇa out of shyness, they mention Balarāma along with Kṛṣṇa usually. Thus though the gopīs speak of one cowherd face, both faces were present, since they were always together. One face represents the type (jāti) of both. Thus when one of the two is mentioned, it means both of them. This is explained earlier in SB 10.8.23.
Among the two sons of Nanda, he follows behind (anu) and his mouth tasted by the flute and his face are experienced by those with eyes. Kṛṣṇa is famous for having the flute in his mouth and following behind Balarāma since he is younger. “Face” is also in the singular. The eyes constantly (ni—pītam) drink the nectar of his face, which is like the moon. The word vai indicates it is well known.
Or, the face is served (juṣṭam) by the flute constantly (anu) since it can be separated from the verb in poetry (Pāṇini 1.4.82) or the face is served by the flute suitably (anu). The word vai can indicate completely, as in the expression māninām anutāpam vai (SB 10.20.12) identifying with the body completely. Some versions have vā instead.
Nipītam means his face is seen intently or devotedly by those with eyes. The face is experienced while he releases affectionate side glances. Or the face is tasted by you people who have attraction and who release glances. Or his face releases glances at people with attraction since he becomes happy by their service. We know the success of all the senses (for persons who possess senses) in experiencing and tasting his face. Success for the activities of the senses is accomplished by the highest fruit of tasting his face.
Or we do not know any other result except this. What is this? It is that which is seen with love (juṣṭam). What is another result? It is drunk by them-- by their drinking the nectar of his lips. The success is that they drink the nectar of his lips.
jitaṁ sarvaṁ jite rase: if one is able to control the tongue, then one is understood to be in full control of all the senses. SB 11.8.21
According this reasoning they become successful by tasting his tongue in his face. They reach all success of all the senses by drinking the nectar of his lips which is most worthy of worship. By attaining that, everything else is useless. This is stated with great longing.
Or, the result for the eyes is that his face is experienced and tasted but the mouth is drunk by the tongue, not the eyes. Vai can mean “but.” Thus what can be said of the result for such people? But they could not say this because their throats were choked with tears just by remembering Kṛṣṇa. Or, Śukadeva had emotions of deep prema similar to these exalted gopīs.