SB 10.29.41

After refuting each of his statements in order, now they show the goal of his avatāra, and make a prayer with great pain and misery. You have appared to free the people of Vraja from fear, such as the forest fire, and from pain of not attaining you. You appeared to remove Vraja’s fear that you would be harmed by Pūtanā, the forest fire etc. and their pain when you were attacked by the whirlwind. Or you appear in order to remove fear of separation from you, and the pain of separation. One version says that he comes to remove unlimited internal and external pains of the people of Vraja. Or you remove the pain and fear of all beings in Vraja. Then you must remove our fear and pain also. You have appeared (jātaḥ) with a special manifestation of unlimited qualities (abhi). Though you come to remove the burden of the earth, mainly you come for removing the fear and pain of the people of Vraja in order to accomplish your prema rasa. Though the Lord appears when there is violation of dharma, he comes particularly because of compassion for the suffering. The Lord is worthy of worship by the world (devaḥ) since he is the cause of the world (ādi-puruṣaḥ), the supreme Lord. He similarly protects the people of Svarga. Or he protects the devatās and his own devotees (loka) by killing their enemies. Just as the Lord appears or exists and protects them, and shows favors to the devotees though he is equal to all, so you should relieve us of pain, even if this trespasses dharma. As the Lord has no fault in doing so, you also have no fault in doing this. Or though you are worshippable, though you are the supreme Lord, and though you protect the devatās, you also deliver the people of Vraja from pain and fear and have thus appeared as the son of Nanda. That is very clear (vyaktam). Your hand is like a lotus because it is cool, relieves pain and flows with blissful rasa. Place your lotus hand on our breasts, burning with desire. Later, place it on our heads, to destroy the pain, to make us fearless or to show your acceptance of us as your servants. The two words ca indicate that both breasts and heads are equally important. By relieveing pain and fear from us gopīs, who are fully dedicated to you, the pain and fear of all people of Vraja will be removed. Your goal as avatāra, to manifest unlimited qualities of Bhagavān, will be fulfilled. “Why should I place my hand on your burning breasts? I will get burned.” O friend of persons in pain! You can tolerate your pain since you are affectionate to those who suffer. “I am afraid of placing my hand on the heads of chaste women who have taken vows.” It is not proper to allow your servants (kiṅkarīṇām) to suffer when you are personally present. Or “O women intoxicated with desire! Since I have controlled desire, how can I place my hand on your breasts? I will place it only on your heads.” Do not place your hand there out of desire, but because you are the friend of the distressed. If you do not do this, we will die and you could not be famous as the friend of the distressed. The deep meaning is this. Though our desires are concealed, by placing your hand on our limbs they will manifest. “I am shy in front of so many of you.” You should not be shy since we are all one in being your obedient servants. This request by many groups of gopīs to one person can be fulfilled since he can manifest his special śakti. Or one after the other he can place his hand on their breasts and heads. The meaning using puns is as follows. You have been born as the son of Nanda. Since you are deva, ādi-puruṣa and protector of the devatās, you should not engage in adharma. Just as the Lord protects the devatās, removing their fear, you remove the fear and pain of the people of Vraja. But by forcibly conquering us chaste women you give fear and pain to the people of Vraja. This is not proper for you since it contradicts your purpose. O friend of the distressed! We are not in pain. You will be our friend in the future. Our breasts are not in pain (atapteṣu). Do not place your hand there. Or Kṛṣna, with heart burning with lust! Or though you are burning, do not place your hand on our breasts. As prince of Vraja do not place your hand on our heads, making us servants, since we live in Vraja. Or do not even place your hands on the heads of maid servants (kiṅkarīṇām) living in Nanda’s house, what to speak of our heads. After answering him with ten verses and defeating him, in the eleventh verse they make clear their desire with intense pain. They also reject his opposite meanings with their opposite meanings using puns. Those have been explained. Or with special skill they answers all ten of his verses in each of their verses. But they have one extra verse, and their verses are in a longer meter. This is for the purpose of producing their victory. Or it indicates their deep sorrow covered by anger in love. Taking their first verse as an example, addressing him with vibho to indicate prabho and bhāvan indicate their servant attitude. Therefore you should not speak indifferently to us (verse 18). In giving up everything they state their intention at that moment. What is the use of your words? We have dedicated ourselves to your feet (bhaktā tava pādamulam verse 31). This answers verse 19 and 20. Having taken sheltere of you, we have no far of wild animals or relatives. The word bhaktā also replies to verse 21. We have come to worship you, not to see the flowers of the forest. This also replies to the second part of verse 18 (please tell me why you have come). We have come to worshop you. It also replies to verse 22 (go and serve your husbands). Please respond to us (bhajasva). This indicates their special bhāva. This answers verse 23 (perhaps you came out of great love for me.) Yes, for that reason we have come, and not out of affection of ordinary people. You are difficult to attain (duravagraha). This answers verses 24-25, rejecting service to husband and others stated with logic. Do not reject us. This answers verse 27-28. Though stated with logic, the reasons are rejected because of their prayer in misery. They also show logic by citing the example of the Lord protecting the devatās. The details can be understood according to what was previously written. Their answer in verse 32, with the mention of duties to husbands, replies to verses 20, 22 and 25. They reject service to relatives and husbands by saying that service should be dedicated to him. Do not cause worry to relatives (verse 20). This is answered with “Let service be offered to you, the Lord (tvayi iśe). It also answers his statement “Os everything well in Vraja?” By his influence, everything there is auspicious. It answers his description of the wild animals in the forest. Near you, there is no fear. “Please say why you have come?” (verse 18) We have come to serve you. Welcome to the forest. (verse 18). This is an inappropriate addresss to persons who are controlled by you. The word evam suggests their special bhāva, referring to verse 23 (Perhaps you have come here out of your great love). Upadeśapade answers verse 27. Everyone should worship you in all circumstances. By a reflection of your worship, all faults are destroyed and all good qualities are achieved. You are the best (preṣṭhaḥ). This indicates that he is not an illicit lover. This answers verse 28 which forbids close association with him. Since you are the supreme soul, association with you is also supreme and spiritual. Otherwise there would be no relationship between light and darkness. Also being seeing with him, the forest also becomes the best (verse 21). It is not seen separately from him. What is the use of just seeing the forest? Absorbed in defeating him, with anger born of increasing prema, in denying his statements there is no particular order of their answers. That applies to all verses. Verse 33 begins by rejecting verse 28. Cruel words are not suitable to the skilful or wise who have made you the object of rati. Or for persons who are most skilful, for those who have approached you, your welcoming words should be taken as they are. Husbands give pain. This answers his question “How is everything in Vraja?” (Verse 18) This answers verse 20 -24. (Mothers, fathers, sons and brothers search for you.) They have rati for you, their ātmā. This answers verse 19 about the wild animals. Who can we have fear when you are the lord of our lives? One should stay at the side of one’s greatest friend. Varadeśvara (instead of parameśvara) answers verse 23 (Perhaps you have come here out of your great love for me.) Since you give benendictions we have come for special prema. This answers verse 21 (coming to see the flowers). Please be merciful (prasīda). This answers verse 26 (For a woman from a respectable family, petty adulterous affairs are always condemned.) By your mercy all good qualities manifest and all faults disappear. Do not break our hopes. This answers verse 28. (The same result is not achieved by mere physical proximity. So please go back to your homes.) They had longed for his direct association for a long time. With happiness you stole our mind. (Verse 34) This answers verse 18. You should not say cruel words since you are a form full of happiness. You stole our hearts. This answers verse 18 (How is Vraja?) and verse 19. (The forest is dark and has frightening animals.) Since he stole their hearts they are not concerned with these things. What can I do to please you? Please say. (Verse 18) Since our hearts are stolen, do what is necessary to please us. That is our reason for coming. What should we do? This answes verse 22 (Go back to the village) and verse 24 (duty is the serve the husband). We cannot move from here. Our hearts are stolen. This confirms his statement in verse 23. We have come because our hearts have been stolen by you. This is unlike other persons who have affection alone. This also answers verses 26 and 27. We have no fault in losing our discrimination since you are most attractive. What should we do? Other actions are destestable. Being close to you is excellent. Verse 35 (sprinkle us with the nectar of your lips) answers verse 28 (welcome. Your coming are most fortunate.) You should do what is most beneficial for us. Tell me what is pleasing to you. This also answers verse 23 (did you come out of great love). For this reason alone we came. If you do not, we will consign our bodies to the fire of separation from you. Since everyone will die, there will be no need to worry about adharma. Verse 36 also anwers verse 18 and 21. Harsh words are unsuitable for you who take away all pain (by your lotus eyes). Or if you glance with your sweet eyes, then we would have been welcomed and become fortunate (verse 18). Or by seeing you who are most attractive (lotus-eyed), we are welcomed and made most fortunate. Since you are affectionate to the forest people, we will have no fear of forest animals who are dear to you, since we are by your side. We should stay there. We did not come to see the flowers. How is Vraja? We have touched your feet and are fully satisfied. Now we have no taste for relatives etc. (verse 20,22, 23, 24) We are satisfied with you. We have come here because of special bhāva to enjoy with you. This answers verse 23. This is what will please us (verse 18- how can I please you?). We have touched your feet. Verses 26 and 27 express sin from illicit affairs. We should worship you as our illicit lover since we cannot be your wife like Lakṣmī. But how can there be get infamy from attaining the person attained by Lakṁsī? Just as you associate with her, you should associate with us. This will produce bhāva continuously. Otherwise you could not have association with Laksṁī who is worshipped by all devotees and possesses the highest prema. Verse 37 responds to verse 18, 19, 20, 22 and 24. Laksṁī is desired by Brahmā and others but ignores them. She desires your feet. Similarly we can ignore all others and surrender to you. What is the use of other actions? We have come with this great prema. This responds to verse 23. Just as Lakṁsī resides with you on the milk ocean as your beloved, we can reside with you in Vṛndāvana. Thus we do not have to see the forest. (verse 21) How can we be defamed (veser 26, 27)? Lakṣṁī is never defamed. Thus it is proper to desire to be your servant. What pleases us is this. Thus we become most fortunate (verse 18). This is a suitable welcome. Be merciful and make us your servants. (Verse 38) This is what pleases us (verse 18). What pleases us is to obtain your mercy. We have come for this. O deliverer of the suffering! This answers veres 18 (how is Vraja) and verse 19. You destroy all fear and suffering. We want to approach your lotus feet. You say go home (verse 28) but having attained those feet we cannot go. We must stay. We have given up our homes. This answers verses 18, 19, 20, 22 and 24. We desire to worship you. We have come to serve you, not to look at the forest. We desire to see that face. This answers verse 23. We have come with hearts pained by desire. You are the ornament among men. This answers verse 26 and 27. Since you are supreme, there is no fault in a relationship with you since you are actually our husband, and the supreme goal. Love will increase by our direct association with you. Statements like sannikārso hi martyānām are for materialists. Seeing your face, we should become your servants. (Verse 39) This answers verse 18, 19-22, 24 and 25. If we are your servants we have no other interest. We have come with the bhāva of servants. (verse 23) Your chest is the playground of Lakṣmī. This answers verse 26 and 27. Service to you is what we want. This answers verse 18 (say what will please you.) We have come for that purpose. If that is accomplished the welcome is proper. Or your arms give fearlessness. This answers verse 18 (is Vraja well), verses 19-20, and verses 24-26. He can destroy all fear of animals, relatives and rules. Since relatives are all usesless, there is no fault in giving them all up. We have come to see your face not to see the forest. By seeing your face, we have no desire to see anything else. Your chest is the playground of beauty. This answers verse 28. For those bewildered by your flute (verse 40), what is the use of welcoming words etc. expressed in verses 18-25? What is the use of asking what pleases us and what is the use of enlightening us about dharma? Your beauty is auspicious for the three worlds. This answers verses 26-27. Why consider this improper? The bhāva keeps increasing. Your attraction is astonishing, even the animals develop ecstasy. Thus there is no fault in approaching you because of attraction. You have appeared to destroy the fear and suffering of Vraja. This answers verse 18 (is Vraja well), verse 19-20, verse 22, and verses 24-25. Fear is not possible because of you. You are the Lord (devaḥ). This answers verses 26-27. You have no fault in associating with us, since you are affectionate to the miserable. Thus we should have no fault from that association with the ādipuruṣa. All faults in material association involving material illicit relationships are denied since as the Lord, he is the husband. This should actually be the goal. Place your hand on our breasts. This answers verse 18 (please tell me what you want). We are servants (kiṅkarīṇām). This answers verse 23. We have come for special service. For servants seeing the forest is a secondary goal. Seeing Kṛṣṇa is the main goal. Please bestow what we have long requested. Then your words of welcome will be meaningful. What more can be said? The work will become too long. The meaning of each part can be different according to one’s taste, for persons enjoying the mercy of the lotus feet of the Lord who is affectionate to the gopīs. The words that the gopīs and Kṛṣṇa exchanged and their meanings have been explained recklessly, with unitelligence, understood from the heart, for the pleasure of the devotees. It is understood that before this time they did not have direct association with Kṛṣṇa, otherwise both parties would not have spoken in this way. Thus the author of Muktaphala accepts pūrva-rāga in the following verse. akṣaṇvatāṁ phalam idaṁ na paraṁ vidāmaḥ sakhyaḥ paśūn anaviveśayator vayasyaiḥ vaktraṁ vrajeśa-sutayor anu veṇu juṣṭaṁ yair vā nipītam anurakta-kaṭākṣa-mokṣam The cowherd girls said: O friends! We do not know any other success for those with eyes than the face of the younger one who plays the flute--the face experienced as he casts a side glance of love, the face tasted by people with eyes-- as the two sons of Nanda take the cows from forest to forest along with their friends. SB 10.21.7 Śrīdhara Svāmī explains this also. In commenting on verse 36 of this chapter, Vallabhabhaṭṭa explains that in dreams they had become blissful with Kṛṣṇa (abhiramita). The same can be explained for the following verses. gopīnāṁ paramānanda āsīd govinda-darśane kṣaṇaṁ yuga-śatam iva yāsāṁ yena vinābhavat The young gopīs took the greatest pleasure in seeing Govinda, since for them even a moment without his association seemed like a hundred ages. SB 10.19.16 taṁ gorajaś-churita-kuntala-baddha-barha- vanya-prasūna-rucirekṣaṇa-cāru-hāsam veṇum kvaṇantam anugair upagīta-kīrtiṁ gopyo didṛkṣita-dṛśo ’bhyagaman sametāḥ Kṛṣṇa’s hair, covered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. He glanced charmingly and smiled beautifully, playing upon his flute while his companions chanted his glories. The young gopīs, all together, came forward to meet him, their eyes very eager to see him. SB 10.15.42 Or one can explain that they associated with Kṛṣṇa directly one or two times out of his sense of great pleasure. That being the case that would be the chief meaning of abhiramitāḥ. Now together they enjoyed many times or with special actions in the rāsa dance. yadyapy asau pārśva-gato raho-gatas tathāpi tasyāṅghri-yugaṁ navaṁ navam | pade pade kā virameta tat-padāc calāpi yac chrīr na jahāti karhicit || Though Kṛṣṇa’s feet were next to them and in private, those feet appeared more and more beautiful at every moment. Which woman could give up those feet which Lakṣmī never gives up? SB 1.11.34 Or according to the above verse they enjoyed many times but they thought of him as ever new, since that is the nature of the sweetest object. Thus he spoke these verses as the crest jewel of tasters of rasa as if it were the first time. And thus Śrīdhara Svāmī’s comment is also correct. This is explained in Bhāgavatamṛta.