Devanagari
तन्मनस्कास्तदालापास्तद्विचेष्टास्तदात्मिका: ।
तद्गुणानेव गायन्त्यो नात्मगाराणि सस्मरु: ॥ ४३ ॥
Verse text
tan-manaskās tad-alāpās
tad-viceṣṭās tad-ātmikāḥ
tad-guṇān eva gāyantyo
nātmagārāṇi sasmaruḥ
Synonyms
tat
—
manaskāḥ — their minds filled with thoughts of Him
;
tat
—
ālāpāḥ — conversing about Him
;
tat
—
viceṣṭāḥ — imitating His activities
;
tat
—
ātmikāḥ — filled with His presence
;
tat
—
guṇān — about His qualities
;
eva
—
simply
;
gāyantyaḥ
—
singing
;
na
—
not
;
ātma
—
their own
;
āgārāṇi
—
homes
;
sasmaruḥ
—
remembered .
Translation
Their minds absorbed in thoughts of Him, they conversed about Him, acted out His pastimes and felt themselves filled with His presence. They completely forgot about their homes as they loudly sang the glories of Kṛṣṇa’s transcendental qualities.
Translation (Visvanatha Cakravarti Thakura)
Their minds absorbed in thoughts of Him, they conversed about Him, acted out His pastimes and felt themselves filled with His presence. They completely forgot about their homes as they loudly sang the glories of Kṛṣṇa's transcendental qualities.
KB 10.30.43
Their mind and intelligence became absorbed in thoughts of Kṛṣṇa; they all imitated the activities of Kṛṣṇa and His speeches. Due to their heart and soul being completely given to Kṛṣṇa, they began to chant His glories, completely forgetting their family interests.
Purport
Actually there is no separation from Kṛṣṇa for the pure devotees of the Lord. Although apparently abandoned by Kṛṣṇa, the
gopīs
were actually tightly connected to Him by the spiritual process of
śravaṇaṁ kīrtanaṁ viṣṇoḥ,
hearing and chanting the glories of the Lord.
Purport (Visvanatha Cakravarti Thakura)
Then the gopis along with Radha, who took the support of their hands, began to search for Krsna. Things could be seen as long as the moonlight lit the forest. From this it is understood that though it was the full moon, because of the thick covering of trees in the dense forest, it gradually became very dark. This is explained in theVisnu Purana. "Krsna has entered the deep forest, where the moon light does not fall. His footprints can no longer be seen. Therefore you should all return from here." That they returned because of the dark is the external meaning. Actually they returned because of the following reason. "O friends, drowning in the ocean of lamentation, out of fear of being discovered, his dark body is hiding in this deep darkness. Wherever you go, he will flee from there. All of your endeavors will just tire his tender body." Considering in this way, they gave up searching.
Purport (Jiva Goswami)
They gave searching for him but they became inundated with great grief, worrying that he would suffer from the sharp stones in the forest. Vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ: our minds, therefore, are filled with anxiety that your tender feet might be wounded by pebbles as you roam about on the forest path. (SB 10.31.19) Thus they became absorbed in him (tan-manaskāḥ). Their minds were absorbed in Kṛṣṇa who had entered the forest full of obstacles. They conversed about him, about his suffering there. They engaged in actions for his benefit (viceṣṭhitāḥ), walking on another path, trying to find a place for him to come out. They made efforts for him (tad-ātmikāḥ). Though they were disappointed because he had disappeared, they began singing about his qualities such as mercy by which he comes under others’ control. They did not sing about his giving them up. By singing they hoped he would hear. They forgot about themselves, what to speak of their houses.
Purport (Sanatana Goswami)
“They should go home.” They did not remember this at all. Their very selves, endowed with various types of happiness were dedicated to him (tad-ātmikāḥ) or, though accustomed to do household chores, their minds became dedicated to him. Or their bodies, or their houses or bodies and houses became dedicated to him. The reason they forgot about enjoying with all its elments is given. Their minds, words and bodies were absorbed in him (tan-manaskāḥ tad-alapāḥ tad-viceṣṭāḥ). They absorbed their minds in remembering his qualities, or they remembered varioius vows to attain him. They conversed about his calling them or described his pastimes.
They used their bodies to imitate his pastimes and offering respects on the ground, stringing garlands and making beds. Thus they were completely absorbed in him (tad-ātmikāḥ).
Or they offered themselves to him as previously described.
They sang about his qualities, not faults like cruelty in giving them up. The Lord was fond of songs.
Nāhaṁ vasāṁi vaikuṇṭhe na yogi-hrḍaye varau
Mad bhaktā yatra gāyanti tatra tiṣthāmi nārada.
I do not live in Vaikuṇṭha or in the excellent heart of the yogī. O Nārada! I reside were my devotees sing.
This indicates that singing is the best means of bringing the Lord under control.
Or having giving up searching for him, they sang out of the nature of pain in separation.
Since singing is listed at the end using the present participle, it is considered the best, being the chief method of remembrance. Since they could not sing and converse at the same time, sometimes they talked and sometimes they sang.
Or the four terms mentioned in the first line were their constant nature. Thus in pain of separation they sang. Though they were about to die (tad-ātmikāḥ), they prevented this by their actions. Or to prevent death, they identified with him and did these actions. Or the increase of pain in separation causes absorption in him. Like his mind, their minds became devoid of fear. Like his speaking, their speaking became filled with jokes with play on words and deep, sweet syllables. Like his actions, their actions became filled with embraces and other gestures. Like his body (ātma), their bodies became attractive by imitating his three bends. They then sang songs about his qualities. This was their nature. By this, their eagerness to attain him increased rather than decreased.