Madhya8.194

TEXT 194

pahilehi raga nayana-bhange bhela

anudina badhala, avadhi na gela

na so ramana, na hama ramani

dunhu-mana manobhava pesala jani’

e sakhi, se-saba prema-kahini

kanu-thame kahabi vichurala jani’

na khonjalun duti, na khonjalun an

dunhukeri milane madhya ta panca-bana

ab sohi viraga, tunhu bheli duti

su-purukha-premaki aichana riti

SYNONYMS

pahilehi—in the beginning; raga—attraction; nayana-bhange—by activities of the eyes; bhela—there was; anu-dina—gradually, day after day; badhala—increased; avadhi—limit; na—not; gela—reached; na—not; so—He; ramana—the enjoyer; na—not; hama—I; ramani—the enjoyed; dunhu-mana—both the minds; manah-bhava—the mental situation; pesala—pressed together; jani’-knowing; e—this; sakhi—My dear friend; se-saba—all those; prema-kahini—affairs of love; kanu-thame—before Krsna; kahabi—you will say; vichurala—He has forgotten; jani’-knowing; na—not; khonjalun—searched out; duti—a messenger; na—not; khonjalun—searched out; an—anyone else; dunhukeri—of both of Us; milane—by the meeting; madhya—in the middle; ta—indeed; panca-bana—five arrows of Cupid; ab—now; sohi—that; viraga—separation; tunhu—you; bheli—became; duti—the messenger; su-purukha—of a beautiful person; premaki—of loving affairs; aichana—such; riti—the consequence.

TRANSLATION

" ’Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Krsna, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Krsna’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, Krsna might have forgotten all these things. However, you can understand and bring this message to Him, but during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf because if one is in love with a beautiful person, this is the consequence.’

PURPORT

These verses were originally composed and sung by Ramananda Raya himself. Srila Bhaktivinoda Thakura suggests that during the time of enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilasa-vivarta. When there is a separation, enjoyment itself acts like a messenger, and that messenger was addressed by Srimati Radharani as a friend. The essence of this transaction is simple: loving affairs are as relishable during separation as during enjoyment. When Srimati Radharani was fully absorbed in love of Krsna, She mistook a black tamala tree for Krsna and embraced it. Such a mistake is called prema-vilasa-vivarta.

Madhya8.195

TEXT 195

radhaya bhavatas ca citta-jatuni svedair vilapya kramad

yunjann adri-nikunja-kunjara-pate nirdhuta-bheda-bhramam

citraya svayam anvaranjayad iha brahmanda-harmyodare

bhuyobhir nava-raga-hingula-bharaih srngara-karuh krti

SYNONYMS

radhayah—of Srimati Radharani; bhavatah ca—and of You; citta-jatuni—the two minds like shellac; svedaih—by perspiration; vilapya—melting; kramat—gradually; yunjan—making; adri—of Govardhana Hill; nikunja—in a solitary place for enjoyment; kunjara-pate—O king of the elephants; nirdhuta—completely taken away; bheda-bhramam—the misunderstanding of differentiation; citraya—for increasing the wonder; svayam—personally; anvaranjayat—colored; iha—in this world; brahmanda—of the universe; harmya-udare—within the palace; bhuyobhih—by varieties of means; nava-raga—of new attraction; hingula-bharaih—by the vermilion; srngara—of loving affairs; karuh—the craftsman; krti—very expert.

TRANSLATION

“ ’O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Srimati Radharani’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Srimati Radharani. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.’ ”

PURPORT

This verse quoted by Ramananda Raya is included in Srila Rupa Gosvami’s Ujjvala-nilamani (14.155).

Madhya8.196

TEXT 196

prabhu kahe,--’sadhya-vastura avadhi’ ei haya

tomara prasade iha janilun niscaya

SYNONYMS

prabhu kahe—Sri Caitanya Mahaprabhu confirmed; sadhya-vastura—of the object of life; avadhi’-the limit; ei—this; haya—is; tomara—of you; prasade—by the mercy; iha—this; janilun—I have understood; niscaya—conclusively.

TRANSLATION

Sri Caitanya Mahaprabhu confirmed these verses recited by Sri Ramananda Raya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

Madhya8.197

TEXT 197

’sadhya-vastu’ ’sadhana’ vinu keha nahi paya

krpa kari’ kaha, raya, pabara upaya

SYNONYMS

sadhya-vastu—the goal of life; sadhana vinu—without practicing the process; keha nahi paya—no one achieves; krpa kari’-very mercifully; kaha—please explain; raya—My dear Ramananda Raya; pabara upaya—the means of achieving.

TRANSLATION

“The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained.”

Madhya8.198

TEXT 198

raya kahe,--yei kahao, sei kahi vani

ki kahiye bhala-manda, kichui na jani

SYNONYMS

raya kahe—Ramananda Raya replied; yei—whatever; kahao—You make me speak; sei—that; kahi—I speak; vani—message; ki—what; kahiye—I am speaking; bhala-manda—good or bad; kichui na jani—I do not know anything.

TRANSLATION

Sri Ramananda Raya replied, "I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.

Madhya8.199

TEXT 199

tribhuvana-madhye aiche haya kon dhira

ye tomara maya-nate ha-ibeka sthira

SYNONYMS

tri-bhuvana-madhye—within the three worlds; aiche—so much; haya—there is; kon—who; dhira—patient; ye—who; tomara—Your; maya-nate—in the manipulation of different energies; ha-ibeka—will be; sthira—steady.

TRANSLATION

"Within these three worlds who is so undisturbed that he can remain steady as You manipulate Your different energies?

Madhya8.200

TEXT 200

mora mukhe vakta tumi, tumi hao srota

atyanta rahasya, suna, sadhanera katha

SYNONYMS

mora mukhe—in my mouth; vakta—speaker; tumi—You are; tumi—You; hao—are; srota—the hearer; atyanta rahasya—extremely mysterious; suna—now please hear; sadhanera katha—the discussion of the process.

TRANSLATION

"Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation by which the goal can be attained.

PURPORT

Srila Sanatana Gosvami has advised us to hear about Krsna from a Vaisnava. He has explicitly forbidden us to hear from an avaisnava.

avaisnava-mukhodgirnam
putam hari-kathamrtam
sravanam naiva kartavyam
sarpocchistam yatha payah

Madhya8.201

TEXT 201

radha-krsnera lila ei ati gudhatara

dasya-vatsalyadi-bhave na haya gocara

SYNONYMS

radha-krsnera lila—the pastimes of Radha and Krsna; ei—this is; ati—very much; gudhatara—more confidential; dasya—of servitude; vatsalya-adi—and of paternal love, etc.; bhave—in the moods; na haya—is not; gocara—appreciated.

TRANSLATION

"The pastimes of Radha and Krsna are very confidential. They cannot be understood through the mellows of servitude, fraternity or paternal affection.

Madhya8.202

TEXT 202

sabe eka sakhi-ganera ihan adhikara

sakhi haite haya ei lilara vistara

SYNONYMS

sabe—only; eka—one; sakhi-ganera—of the gopis; ihan—in this; adhikara—qualification; sakhi—the gopis; haite—from; haya—is; ei lilara—of these pastimes; vistara—the expansion.

TRANSLATION

"Actually, only the gopis have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.

Madhya8.203

TEXT 203

sakhi vina ei lila pusta nahi haya

sakhi lila vistariya, sakhi asvadaya

SYNONYMS

sakhi vina—without the gopis; ei lila—these pastimes; pusta—nourished; nahi haya—are never; sakhi—the gopis; lila—the pastimes; vistariya—expanding; sakhi—the gopis; asvadaya—taste this mellow.

TRANSLATION

"Without the gopis, these pastimes between Radha and Krsna cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.

Madhya8.204-205

TEXTS 204-205

sakhi vina ei lilaya anyera nahi gati

sakhi-bhave ye tanre kare anugati

radha-krsna-kunjaseva-sadhya sei paya

sei sadhya paite ara nahika upaya

SYNONYMS

sakhi vina—without the gopis; ei lilaya—in these pastimes; anyera—of others; nahi—there is not; gati—entrance; sakhi-bhave—in the mood of the gopis; ye—anyone who; tanre—Lord Krsna; kare—does; anugati—following; radha-krsna—of Radha and Krsna; kunja-seva—of service in the kunjas, or gardens, of Vrndavana; sadhya—the goal; sei paya—he gets; sei—that; sadhya—achievement; paite—to receive; ara—other; nahika—there is not; upaya—means.

TRANSLATION

"Without the help of the gopis, one cannot enter into these pastimes. Only he who worships the Lord in the ecstasy of the gopis, following in their footsteps, can engage in the service of Sri Sri Radha-Krsna in the bushes of Vrndavana. Only then can one understand the conjugal love between Radha and Krsna. There is no other procedure for understanding.

PURPORT

The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord’s service. One may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa), or paternal love (vatsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopis in the ecstasy of sakhi-bhava. Then only can one understand the transcendental mellow of conjugal love.

In the Ujjvala-nilamani, Srila Rupa Gosvami advises:

prema-lila-viharanam
samyag vistarika sakhi
visrambha-ratna-peti ca

One who expands the conjugal love of Krsna and His enjoyment among the gopis is called a sakhi. Such a person is a confidential gopi in the conjugal affairs. Such assistants are like jewels in the form of Krsna’s confidantes. The actual business of the sakhis is described thus in Ujjvala-nilamani:

mithah prema-gunotkirtis
tayor asakti-karita
abhisaro dvayor eva
sakhyah krsne samarpanam

narmasvasana-nepathyam
hrdayodghata-patavam
chidra-samvrtir etasyah
paty-adeh parivancana

siksa sangamanam kale
sevanam vyajanadibhih
tayor dvayor upalambhah
sandesa-presanam tatha

nayika-prana-samraksa
prayatnadyah sakhi-kriyah

In the conjugal pastimes of Krsna, Krsna is the hero (nayaka), and Radhika is the heroine (nayika). The first business of the gopis is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each another. Their fourth business is to surrender unto Krsna, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both hero and heroine to meet at the proper time, the thirteenth to fan both hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.

Some material sahajiyas who cannot actually understand the pastimes of Radha and Krsna manufacture their own life-styles without referring to authority. Such sahajiyas are called sakhi-bheki, and sometimes they are called gaura-nagari. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Krsna. Consequently they artificially decorate the material body to attract Krsna, thinking themselves sakhis. But Krsna is never attracted by the artificial grooming of the material body. As far as Srimati Radharani and Her gopis are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Krsna. Indeed, they are so pleasing and endearing to Krsna that He is subjugated by the influence of Srimati Radharani and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Krsna is attractive to everyone, He is nonetheless attracted by the gopis and Srimati Radharani.

One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhi. This is something like ahangrahopasana, that is, a Mayavadi’s worship of his own body as the Supreme. Srila Jiva Gosvami has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopis is as offensive as thinking oneself the Supreme. Such thinking is an aparadha. One has to practice living in Vrndavana by hearing about the talks of the gopis with Krsna. However, one should not consider himself a gopi, for this is offensive.

Madhya8.206

TEXT 206

vibhur api sukha-rupah sva-prakaso ’pi bhavah

ksanam api na hi radha-krsnayor ya rte svah

pravahati rasa-pustim cid-vibhutir ivesah

srayati na padam asam kah sakhinam rasa-jnah

SYNONYMS

vibhuh—all-powerful; api—although; sukha-rupah—happiness personified; sva-prakasah—self-effulgent; api—although; bhavah—the completely spiritual activities; ksanam api—even for a moment; na—never; hi—certainly; radha-krsnayoh—of Sri Radha and Krsna; yah—whom; rte—without; svah—His own entourage (the gopis); pravahati—leads to; rasa-pustim—completion of the highest humor; cit-vibhutih—spiritual potencies; iva—like; isah—the Supreme Personality of Godhead; srayati—takes shelter of; na—not; padam—the position; asam—of them; kah—who; sakhinam—of the personal associates; rasa-jnah—one who is conversant with the science of mellows.

TRANSLATION

" ’The pastimes of Sri Radha and Krsna are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopis, the Lord’s personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopis, one cannot enter into the company of Radha and Krsna. Who can be interested in Their spiritual pastimes without taking their shelter?’

PURPORT

This is a quotation from the Govinda-lilamrta (10.17).

Madhya8.207

TEXT 207

sakhira svabhava eka akathya-kathana

krsna-saha nija-lilaya nahi sakhira mana

SYNONYMS

sakhira—of the gopis; svabhava—natural inclination; eka—one; akathya—inexplicable; kathana—narration; krsna-saha—with Krsna; nija-lilaya—in His personal pastimes; nahi—not; sakhira—of the gopis; mana—the mind.

TRANSLATION

"There is an inexplicable fact about the natural inclinations of the gopis. The gopis never want to enjoy themselves with Krsna personally.

Madhya8.208

TEXT 208

krsna saha radhikara lila ye karaya

nija-sukha haite tate koti sukha paya

SYNONYMS

krsna saha—with Krsna; radhikara—of Srimati Radharani; lila—the pastimes; ye—which; karaya—they bring about; nija-sukha—personal happiness; haite—than; tate—in that; koti—ten million times; sukha—the happiness; paya—they derive.

TRANSLATION

"The happiness of the gopis increases ten million times when they serve to engage Sri Sri Radha and Krsna in Their transcendental pastimes.

Madhya8.209

TEXT 209

radhara svarupa--krsna-prema-kalpalata

sakhi-gana haya tara pallava-puspa-pata

SYNONYMS

radhara svarupa—the spiritual nature of Srimati Radharani; krsna-prema—of love of Krsna; kalpa-lata—a creeper; sakhi-gana—the gopis; haya—are; tara—of that creeper; pallava—the twigs; puspa—flowers; pata—and leaves.

TRANSLATION

"By nature, Srimati Radharani is just like a creeper of love of Godhead, and the gopis are the twigs, flowers and leaves of that creeper.

Madhya8.210

TEXT 210

krsna-lilamrta yadi latake sincaya

nija-sukha haite pallavadyera koti-sukha haya

SYNONYMS

krsna-lilamrta—the nectar of Krsna’s pastimes; yadi—if; latake—the creeper; sincaya—sprinkles; nija-sukha haite—than personal happiness; pallava-adyera—of the twigs, flowers and leaves; koti—ten million times; sukha—the happiness; haya—there is.

TRANSLATION

"When the nectar of Krsna’s pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.

PURPORT

In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states, “Srimati Radharani is the creeper of love of Godhead, and the gopis are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root. The gopis are not as pleased when they directly mix with Krsna as when they serve to unite Srimati Radharani with Krsna. Their transcendental pleasure lies in uniting Them.”

Madhya8.211

TEXT 211

sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-sakteh

saramsa-prema-vallyah kisalaya-dala-puspadi-tulyah sva-tulyah

siktayam krsna-lilamrta-rasa-nicayair ullasantyam amusyam

jatollasah sva-sekac chata-gunam adhikam santi yat tan na citram

SYNONYMS

sakhyah—friends like Lalita and Visakha; sri-radhikayah—of Srimati Radharani; vraja-kumuda—of the lotuslike inhabitants of Vrajabhumi; vidhoh—of the moon (Krsna); hladini—pleasure-giving; nama—of the name; sakteh—of the potency; sara-amsa—the active principle; prema-vallyah—of the creeper of love of Godhead; kisalaya—newly grown; dala—leaves; puspa—flowers; adi—and so on; tulyah—equal to; sva-tulyah—equal to Herself; siktayam—when sprinkled; krsna-lila—of the pastimes of Krsna; amrta—of the nectar; rasa-nicayaih—by drops of the juice; ullasantyam—shining; amusyam—of Her, Srimati Radharani; jata-ullasah—having awakened pleasure; sva-sekat—than her own sprinkling; sata-gunam—a hundred times; adhikam—more; santi—are; yat—which; tat—that; na—not; citram—wonderful.

TRANSLATION

" ’All the gopis, the personal friends of Srimati Radharani, are equal to Her. Krsna is pleasing to the inhabitants of Vrajabhumi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as ahladini, of which the active principle is Srimati Radharani. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Krsna’s pastimes is sprinkled on Srimati Radharani, all Her friends, the gopis, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.’

PURPORT

This verse is also from the Govinda-lilamrta (10.16).

Madhya8.212

TEXT 212

yadyapi sakhira krsna-sangame nahi mana

tathapi radhika yatne karana sangama

SYNONYMS

yadyapi—although; sakhira—of the gopis; krsna-sangame—directly enjoying with Krsna; nahi—not; mana—the mind; tathapi—still; radhika—Srimati Radharani; yatne—with great endeavor; karana—causes; sangama—association with Krsna.

TRANSLATION

"Although the gopis, Srimati Radharani’s friends, do not desire to enjoy themselves directly with Krsna, Srimati Radharani makes a great endeavor to induce Krsna to enjoy Himself with the gopis.

Madhya8.213

TEXT 213

nana-cchale krsne preri’ sangama karaya

atma-krsna-sanga haite koti-sukha paya

SYNONYMS

nana-chale—under different pleas; krsne—unto Krsna; preri’-sending; sangama—direct association; karaya—induces; atma-krsna-sanga—personal association with Krsna; haite—than; koti-sukha—ten million times more happiness; paya—She gets.

TRANSLATION

"Presenting various pleas for the gopis, Srimati Radharani sometimes sends the gopis to Krsna just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.

Madhya8.214

TEXT 214

anyonye visuddha preme kare rasa pusta

tan-sabara prema dekhi’ krsna haya tusta

SYNONYMS

anyonye—by one another; visuddha—transcendental; preme—in love of Godhead; kare—makes; rasa—the mellow; pusta—nourished; tan-sabara—of all of them; prema—the love of Godhead; dekhi’-seeing; krsna—Lord Krsna; haya—becomes; tusta—satisfied.

TRANSLATION

"The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Krsna sees how the gopis have developed pure love for Him, He becomes very satisfied.

PURPORT

Srimati Radharani and the gopis are not interested in their personal happiness derived from association with Krsna. Rather, they become happy by seeing one another associate with Krsna. In this way their dealings are further nourished by love of Godhead, and seeing this, Krsna is very pleased.

Madhya8.215

TEXT 215

sahaja gopira prema,--nahe prakrta kama

kama-krida-samye tara kahi ’kama’-nama

SYNONYMS

sahaja—natural; gopira—of the gopis; prema—love of Godhead; nahe—is not; prakrta—material; kama—lust; kama-krida—lusty affairs; samye—in appearing equal to; tara—of such activities; kahi—I speak; kama-nama—the name “lust.”

TRANSLATION

"It is to be noted that the natural characteristic of the gopis is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Krsna is sometimes described as lust.

PURPORT

Bhaktisiddhanta Sarasvati Thakura says that material lust should never be attributed to Krsna, who is full of transcendental knowledge. Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Krsna. Only prema, or love of Godhead, is applicable for the satisfaction of Krsna. Prema is full service rendered unto the Lord. The lusty affairs of the gopis actually constitute the topmost love of Godhead because the gopis never act for their own personal satisfaction. They are simply pleased by engaging other gopis in the service of the Lord. The gopis derive more transcendental pleasure from indirectly engaging other gopis in the service of Krsna than from engaging in His service themselves. That is the difference between material lust and love of Godhead. Lust applies to the material world, and love of Godhead applies only to Krsna.

Madhya8.216

TEXT 216

premaiva gopa-ramanam

kama ity agamat pratham

ity uddhavadayo ’py etam

vanchanti bhagavat-priyah

SYNONYMS

prema—love of Godhead; eva—certainly; gopa-ramanam—of all the gopis; kamah—lust; iti—thus; agamat—became current; pratham—the process; iti—thus; uddhava-adayah—all devotees, headed by Uddhava; api—certainly; etam—this type of behavior; vanchanti—desire; bhagavat-priyah—those who are very, very dear to the Supreme Personality of Godhead.

TRANSLATION

" ’The dealings of the gopis with Krsna are on the platform of pure love of Godhead, yet they are sometimes considered to be lusty. But because such dealings are completely spiritual, Uddhava and all the other dearmost devotees of the Lord  desire to participate in them.’

PURPORT

This is a quotation from the Bhakti-rasamrta-sindhu (1.2.285).

Madhya8.217

TEXT 217

nijendriya-sukha-hetu kamera tatparya

krsna-sukha-tatparya gopi-bhava-varya

SYNONYMS

nija-indriya—of one’s own senses; sukha—of the happiness; hetu—for the reason; kamera—of lusty desire; tatparya—intention; krsna—of Krsna; sukha—the happiness; tatparya—intention; gopi-bhava-varya—the foremost mood of the gopis.

TRANSLATION

"Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopis is not like that. Their only desire is to satisfy the senses of Krsna.

Madhya8.218

TEXT 218

nijendriya-sukha-vancha nahi gopikara

krsne sukha dite kare sangama-vihara

SYNONYMS

nija-indriya-sukha—for personal sense gratification; vancha—the desire; nahi—there is not; gopikara—of the gopis; krsne—unto Krsna; sukha—happiness; dite—to give; kare—do; sangama-vihara—mingling and enjoying with Krsna.

TRANSLATION

"Among the gopis, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Krsna, and this is why they mingle with Him and enjoy with Him.

Madhya8.219

TEXT 219

yat te sujata-caranamburuham stanesu

bhitah sanaih priya dadhimahi karkasesu

tenatavim atasi tad vyathate na kim svit

kurpadibhir bhramati dhir bhavad-ayusam nah

SYNONYMS

yat—because; te—Your; sujata—delicate; carana-ambu-ruham—lotus feet; stanesu—on the breasts; bhitah—being afraid of; sanaih—very carefully; priya—O dear one; dadhimahi—we place; karkasesu—very rough and hard; tena—by such lotus feet; atavim—the forest; atasi—You wander; tat vyathate—that are pained; na—not; kim svit—whether; kurpa-adibhih—by the small particles of stone; bhramati—bewilders; dhih—intelligence; bhavat-ayusam—of persons who consider You as the duration of life; nah—of us.

TRANSLATION

"All the gopis said, ’Dear Krsna, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, and our minds are very disturbed when Your lotus feet are pained.’

PURPORT

This is a quotation from Srimad-Bhagavatam (10.31.19).