गोपीभाववर्णनGopībhāvavarṇanam

By the grace of Govinda, I shall describe the mood of the gopīs, which is the very nature of that which enhances the essence of devotion, and which sensitive devotees constantly remember.

gopībhāvaṃ pravakṣyāmi govindasya prasādataḥ |

smaranti bhāvukā nityaṃ yaṃ bhāvaṃ rasavardhanam ||1||

गोपीभावम् — the mood of the gopīs

प्रवक्ष्यामि — I shall describe

गोविन्दस्य — of Govinda

प्रसादतः — by the grace

स्मरन्ति — remember

भावुकाः — those who are sensitive/devoted

नित्यम् — constantly

यम् — which

भावम् — mood

रसवर्धनम् — that which increases the essence of devotion

govindasya prasādataḥ, gopībhāvaṃ pravakṣyāmi, yaṃ bhāvaṃ rasavardhanam, bhāvukā nityaṃ smaranti,

• govindasya prasādataḥ — by the grace of Govinda
• gopībhāvaṃ pravakṣyāmi — I shall describe the mood of the gopīs
• yaṃ bhāvaṃ rasavardhanam, bhāvukā nityaṃ smaranti — which mood, being the enhancer of devotional essence, the sensitive devotees constantly remember

• The text establishes that the gopī-bhāva is not accessible through intellectual effort alone but is revealed through the grace (prasāda) of the Lord.
• Bhāvuka refers to those whose hearts are softened and refined, making them capable of tasting the transcendental rasa.
• The gopī-bhāva is defined here as rasavardhanam, the catalyst that intensifies the sweetness of the devotional relationship.

The gopīs, who are absorbed in love for Kṛṣṇa, are indeed the teachers of that devotion which is the embodiment of pure love for the Lord of Śrī Rādhikā.

śuddhapremasvarūpiṇyā bhakteḥ śrīrādhikāpateḥ |

gopikā eva guravaḥ kṛṣṇapremaparāyaṇāḥ ||2||

शुद्धप्रेमस्वरूपिण्याः — of that which is the embodiment of pure love

भक्तेः — of devotion

श्रीराधिकापतेः — of the Lord of Śrī Rādhikā

गोपिकाः — the gopīs

एव — indeed

गुरवः — the teachers/guides

कृष्णप्रेमपरायणाः — absorbed in love for Kṛṣṇa

śuddhapremasvarūpiṇyā bhakteḥ, śrīrādhikāpateḥ, kṛṣṇapremaparāyaṇāḥ gopikā eva guravaḥ,

• śuddhapremasvarūpiṇyā bhakteḥ — of devotion which is the embodiment of pure love
• śrīrādhikāpateḥ — of the Lord of Śrī Rādhikā
• kṛṣṇapremaparāyaṇāḥ gopikā eva guravaḥ — the gopīs, who are absorbed in love for Kṛṣṇa, are indeed the teachers

• The gopīs are established as the ultimate gurus (teachers) of bhakti, as they possess the highest standard of śuddha-prema.
• The term śuddhapremasvarūpiṇyā emphasizes that their devotion is not a means to an end, but the very form of pure love itself.
• This verse highlights the Vaiṣṇava tradition's emphasis on the gopīs as the supreme exemplars of the path of spontaneous devotion.

The pastimes of the gopīs are not lustful play, but are characterized by pure love; by the grace of Kṛṣṇa, one may come to know this supreme secret in some rare instance.

na kāmalīlā gopīnāṃ caritaṃ premalakṣaṇam |

kṛṣṇaprasādājjānīyāt guhyaṃ tatparamaṃ kvacit ||3||

न — not

कामलीला — lustful play

गोपीनाम् — of the gopīs

चरितम् — the character/pastimes

प्रेमलक्षणम् — characterized by love

कृष्णप्रसादात् — by the grace of Kṛṣṇa

जानीयात् — one should know

गुह्यम् — secret/esoteric

तत् — that

परमम् — supreme

क्वचित् — in some rare place/case

gopīnāṃ caritaṃ na kāmalīlā, premalakṣaṇam, kṛṣṇaprasādāt tat paramaṃ guhyaṃ kvacit jānīyāt,

• gopīnāṃ caritaṃ na kāmalīlā — the pastimes of the gopīs are not lustful play
• premalakṣaṇam — they are characterized by pure love
• kṛṣṇaprasādāt tat paramaṃ guhyaṃ kvacit jānīyāt — by the grace of Kṛṣṇa, one may know that supreme secret in some rare instance

• This verse serves as a crucial theological disclaimer, distinguishing gopī-prema from mundane lust (kāma).
• The distinction is made that the gopīs' actions are prema-lakṣaṇam (marked by love), which is the antithesis of kāma.
• The knowledge of this mystery is described as guhya (esoteric), accessible only through divine grace.

When the essence of love for Kṛṣṇa arises in the heart, all lusts are destroyed, for there is a constant contradiction in every way between love and lust.

naśyanti kāmā hṛdaye kṛṣṇapremarasodaye |

virodhaḥ sambhave nityaṃ sarvathā premakāmayoḥ ||4||

नश्यन्ति — are destroyed

कामाः — lusts/desires

हृदये — in the heart

कृष्णप्रेमरसोदये — upon the arising of the essence of love for Kṛṣṇa

विरोधः — opposition/contradiction

सम्भवे — exists

नित्यम् — constantly

सर्वथा — in every way

प्रेमकामयोः — between love and lust

kṛṣṇapremarasodaye hṛdaye kāmā naśyanti, premakāmayoḥ sarvathā nityaṃ virodhaḥ sambhave,

• kṛṣṇapremarasodaye hṛdaye kāmā naśyanti — when the essence of love for Kṛṣṇa arises in the heart, lusts are destroyed
• premakāmayoḥ sarvathā nityaṃ virodhaḥ sambhave — there is a constant contradiction in every way between love and lust

• This verse provides the theological basis for the previous verse, asserting the incompatibility of prema and kāma.
• The destruction of kāma is a natural, spontaneous consequence of the dawn of kṛṣṇa-prema.
• The phrase sarvathā (in every way) underscores the absolute, irreconcilable nature of the opposition between these two states of consciousness.

There is no other means for attaining that mood which is of the nature of love; it arises only in one whose heart is tender.

na tasya sādhanaṃ cānyat bhāvasya premarūpiṇaḥ |

komalaṃ hṛdayaṃ yasya tasya bhāvaḥ prajāyate ||5||

न — not

तस्य — of that

साधनम् — means/practice

च — and

अन्यत् — other

भावस्य — of the mood

प्रेमरूपिणः — which is of the nature of love

कोमलम् — soft/tender

हृदयम् — heart

यस्य — whose

तस्य — his

भावः — the mood

प्रजायते — arises

premarūpiṇaḥ bhāvasya tasya anyat sādhanaṃ na, yasya hṛdayaṃ komalaṃ tasya bhāvaḥ prajāyate,

• premarūpiṇaḥ bhāvasya tasya anyat sādhanaṃ na — there is no other means for that mood which is of the nature of love
• yasya hṛdayaṃ komalaṃ tasya bhāvaḥ prajāyate — for one whose heart is tender, that mood arises

• This verse emphasizes the role of hṛdaya-komaḷatā (tenderness of heart) as the prerequisite for the manifestation of prema-bhāva.
• It suggests that prema is not a mechanical result of external practices, but a spontaneous blossoming in a receptive heart.
• The term premarūpiṇaḥ reinforces that the bhāva itself is identical to the essence of love.

For those who lack the capacity to taste the essence of devotion and who harbor foolishness in their hearts, the mood of love of the gopīs becomes rarer than rare.

yeṣāṃ na syādrasikatā mūrkhatāsti tathā hṛdi |

teṣāṃ gopīpremabhāvaḥ durlabhāddurlabho bhavet ||6||

येषाम् — of those

न — not

स्यात् — there is

रसिकता — capacity to taste rasa

मूर्खता — foolishness

अस्ति — is

तथा — also

हृदि — in the heart

तेषाम् — of them

गोपीप्रेमभावः — the mood of love of the gopīs

दुर्लभात् — than rare

दुर्लभः — rarer

भवेत् — becomes

yeṣāṃ rasikatā na syāt, tathā hṛdi mūrkhatā asti, teṣāṃ gopīpremabhāvaḥ durlabhāddurlabho bhavet,

• yeṣāṃ rasikatā na syāt — those who lack the capacity to taste rasa
• tathā hṛdi mūrkhatā asti — and who have foolishness in their hearts
• teṣāṃ gopīpremabhāvaḥ durlabhāddurlabho bhavet — for them, the mood of love of the gopīs becomes rarer than rare

• Rasikatā is identified as the essential faculty for spiritual perception.
• Mūrkhata (foolishness) here refers to the lack of spiritual discrimination or the inability to perceive the transcendental nature of the gopīs.
• The phrase durlabhāddurlabho (rarer than rare) emphasizes the extreme exclusivity of this divine mood.

The mood of the gopīs is of the nature of love, and lust is not seen there; therefore, for those who have abandoned lust, supreme faith in that mood arises.

gopībhāvaḥ premarūpaḥ kāmastatra na dṛśyate |

tasmāddhi tyaktakāmānāṃ tasminniṣṭhā parā bhavet ||7||

गोपीभावः — the mood of the gopīs

प्रेमरूपः — is of the nature of love

कामः — lust

तत्र — there

न — not

दृश्यते — is seen

तस्मात् — therefore

हि — indeed

त्यक्तकामानाम् — of those who have abandoned lust

तस्मिन् — in that (mood)

निष्ठा — firm faith/devotion

परा — supreme

भवेत् — becomes

gopībhāvaḥ premarūpaḥ, tatra kāmaḥ na dṛśyate, tasmāt hi tyaktakāmānāṃ tasmin parā niṣṭhā bhavet,

• gopībhāvaḥ premarūpaḥ — the mood of the gopīs is of the nature of love
• tatra kāmaḥ na dṛśyate — lust is not seen there
• tasmāt hi tyaktakāmānāṃ tasmin parā niṣṭhā bhavet — therefore, for those who have abandoned lust, supreme faith in that mood arises

• This verse reiterates the purity of the gopī-bhāva as a state devoid of kāma.
• Tyaktakāmānāṃ (those who have abandoned lust) defines the qualification of the practitioner.
• Parā niṣṭhā (supreme faith) indicates the highest level of commitment required to enter this devotional state.

One is not able to even know the mood of the gopīs, which bestows the essence of devotion; it is seen only in some rare qualified person by a drop of the grace of Kṛṣṇa.

na śaknuyād vettum api gopībhāvaṃ rasapradam |

kṛṣṇaprasādaleśena kvāpi pātre hi dṛśyate ||8||

न — not

शक्नुयात् — one is able

वेत्तुम् — to know

अपि — even

गोपीभावम् — the mood of the gopīs

रसप्रदम् — which bestows the essence of devotion

कृष्णप्रसादलेशेन — by a drop of the grace of Kṛṣṇa

क्वापि — in some rare

पात्रे — vessel/qualified person

हि — indeed

दृश्यते — is seen

gopībhāvaṃ rasapradam vettum api na śaknuyāt, kṛṣṇaprasādaleśena kvāpi pātre hi dṛśyate,

• gopībhāvaṃ rasapradam vettum api na śaknuyāt — one is not able to even know the mood of the gopīs, which bestows the essence of devotion
• kṛṣṇaprasādaleśena kvāpi pātre hi dṛśyate — it is seen only in some rare qualified person by a drop of the grace of Kṛṣṇa

• The verse emphasizes the impossibility of intellectual comprehension of gopī-bhāva.
• Kṛṣṇa-prasāda-leśena (by a drop of Kṛṣṇa's grace) highlights the absolute necessity of divine intervention.
• The term pātre (vessel) implies that the recipient must be spiritually prepared to hold this grace.

No special rule for initiation, mantras, and other rituals is declared here; the qualification for this is declared to be for those who are liberated from worldly and Vedic conventions.

viśeṣo nātra saṃprokto dīkṣāmantrādikarmaṇām |

lokavedavimuktānām adhikāro'tra kīrtitaḥ ||9||

विशेषः — distinction/special rule

न — not

अत्र — here

संप्रोक्तः — is declared

दीक्षामन्त्रादिकर्मणाम् — of initiation, mantras, and other rituals

लोकवेदविमुक्तानाम् — of those who are liberated from worldly and Vedic conventions

अधिकारः — qualification

अत्र — here

कीर्तितः — is declared

atra dīkṣāmantrādikarmaṇāṃ viśeṣaḥ na saṃproktaḥ, lokavedavimuktānām atra adhikāraḥ kīrtitaḥ,

• atra dīkṣāmantrādikarmaṇāṃ viśeṣaḥ na saṃproktaḥ — here, no special rule for initiation, mantras, and other rituals is declared
• lokavedavimuktānām atra adhikāraḥ kīrtitaḥ — the qualification for this is declared to be for those who are liberated from worldly and Vedic conventions

• This verse highlights the esoteric and spontaneous nature of gopī-bhāva, which transcends formal ritualism.
• Lokavedavimuktānām refers to those who have transcended the limitations of social and scriptural norms in favor of pure, internal devotion.
• It suggests that the path of gopī-bhāva is a path of the heart, not of external religious observance.

The meditation that "I am the servant of Kṛṣṇa" is called initiation, and always remembering the names of Śrī Kṛṣṇa is declared to be the mantra.

ahaṃ kṛṣṇasya dāsīti dhyānaṃ dīkṣeti gīyate |

sadā śrīkṛṣṇanāmāni smarenmantraḥ prakīrtitaḥ ||10||

अहम् — I

कृष्णस्य — of Kṛṣṇa

दासी — servant

इति — thus

ध्यानम् — meditation

दीक्षा — initiation

इति — thus

गीयते — is sung/called

सदा — always

श्रीकृष्णनामानि — the names of Śrī Kṛṣṇa

स्मरेत् — one should remember

मन्त्रः — mantra

प्रकीर्तितः — is declared

ahaṃ kṛṣṇasya dāsī iti dhyānaṃ dīkṣā iti gīyate, sadā śrīkṛṣṇanāmāni smaret, mantraḥ prakīrtitaḥ,

• ahaṃ kṛṣṇasya dāsī iti dhyānaṃ dīkṣā iti gīyate — the meditation that "I am the servant of Kṛṣṇa" is called initiation
• sadā śrīkṛṣṇanāmāni smaret, mantraḥ prakīrtitaḥ — always remembering the names of Śrī Kṛṣṇa is declared to be the mantra

• This verse redefines the concepts of dīkṣā (initiation) and mantra in the context of internal, devotional practice.
• The focus is shifted from external ritual to the internal state of consciousness (dāsya-bhāva).
• It emphasizes the constant remembrance of the Lord's name as the primary spiritual practice.

Friendliness towards all beings is declared to be the positive rule, and one should abandon enmity towards all beings; this is declared to be the prohibition.

saulabhyaṃ sarvabhūteṣu niyamaḥ parikīrtitaḥ |

bhūteṣu varjayedvairaṃ niṣedho'yaṃ prakīrtitaḥ ||11||

सौलभ्यम् — accessibility/friendliness

सर्वभूतेषु — towards all beings

नियमः — the rule (positive)

परिकीर्तितः — is declared

भूतेषु — towards beings

वर्जयेत् — one should abandon

वैरम् — enmity

निषेधः — the prohibition (negative rule)

अयम् — this

प्रकीर्तितः — is declared

sarvabhūteṣu saulabhyaṃ niyamaḥ parikīrtitaḥ, bhūteṣu vairaṃ varjayet, ayaṃ niṣedhaḥ prakīrtitaḥ,

• sarvabhūteṣu saulabhyaṃ niyamaḥ parikīrtitaḥ — friendliness towards all beings is declared to be the positive rule
• bhūteṣu vairaṃ varjayet, ayaṃ niṣedhaḥ prakīrtitaḥ — one should abandon enmity towards beings; this is declared to be the prohibition

• This verse establishes the ethical foundation of the gopī-bhāva path, emphasizing universal compassion.
• Saulabhya (accessibility/friendliness) is the hallmark of a devotee who sees Kṛṣṇa in all.
• The prohibition of vaira (enmity) is essential for maintaining the purity of heart required for internal meditation.

One should perform every action with the thought that "this is service to Śrī Kṛṣṇa"; this conduct is prescribed as the great duty for sensitive devotees.

idaṃ śrīkṛṣṇakaiṅkaryam iti karma samācaret |

ācāro'yaṃ mahāndharmo bhāvukānāṃ vidhīyate ||12||

इदम् — this

श्रीकृष्णकैङ्कर्यम् — service to Śrī Kṛṣṇa

इति — thus

कर्म — action

समाचरेत् — one should perform

आचारः — conduct

अयम् — this

महान् — great

धर्मः — duty/righteousness

भावुकानाम् — for the sensitive devotees

विधीयते — is prescribed

idaṃ śrīkṛṣṇakaiṅkaryam iti karma samācaret, ayaṃ ācāraḥ bhāvukānāṃ mahāndharmaḥ vidhīyate,

• idaṃ śrīkṛṣṇakaiṅkaryam iti karma samācaret — one should perform every action with the thought that "this is service to Śrī Kṛṣṇa"
• ayaṃ ācāraḥ bhāvukānāṃ mahāndharmaḥ vidhīyate — this conduct is prescribed as the great duty for sensitive devotees

• This verse introduces the principle of karmārpaṇa (offering of actions) as the standard of conduct for the devotee.
• Śrīkṛṣṇakaiṅkaryam (service to Kṛṣṇa) transforms mundane activities into spiritual practice.
• It defines the mahādharma (great duty) of the bhāvuka as living in a state of constant service.

In that same way, due to the absence of other purposes, there is no fatigue here; one should meditate on the pastimes of Kṛṣṇa only with the heart.

tathaivārthāntarābhāvāt śramo'pyatra na vidyate |

kevalaṃ hṛdayenaiva bhāvayet kṛṣṇakelikāḥ ||13||

तथैव — in that same way

अर्थान्तराभावात् — due to the absence of other purposes

श्रमः — effort/fatigue

अपि — even

अत्र — here

न — not

विद्यते — exists

केवलम् — only

हृदयेन — with the heart

एव — indeed

भावयेत् — one should meditate

कृष्णकेलिकाः — the pastimes of Kṛṣṇa

tathaiva arthāntarābhāvāt atra śramaḥ api na vidyate, kevalaṃ hṛdayena eva kṛṣṇakelikāḥ bhāvayet,

• tathaiva arthāntarābhāvāt atra śramaḥ api na vidyate — in that same way, due to the absence of other purposes, there is no fatigue here
• kevalaṃ hṛdayena eva kṛṣṇakelikāḥ bhāvayet — one should meditate on the pastimes of Kṛṣṇa only with the heart

• The absence of arthāntara (other purposes/desires) makes the practice effortless.
• Hṛdayena eva (only with the heart) emphasizes the internal, meditative nature of the practice.
• The pastimes of Kṛṣṇa (kṛṣṇakelikāḥ) are the object of this heart-centered meditation.

The Śrīmad Bhāgavatam, which is to be served by the saintly, is the supreme authority; it is declared to be the essence of all collections of scriptures.

pramāṇaṃ sādhubhiḥ sevyaṃ śrīmadbhāgavataṃ param |

sarveṣāṃ śāstrapuñjānāṃ sārabhūtaṃ prakīrtyate ||14||

प्रमाणम् — the authority/evidence

साधुभिः — by the saintly persons

सेव्यम् — to be served/studied

श्रीमद्भागवतम् — the Śrīmad Bhāgavatam

परम् — supreme

सर्वेषाम् — of all

शास्त्रपुञ्जानाम् — of the collection of scriptures

सारभूतम् — the essence

प्रकीर्त्यते — is declared

sādhubhiḥ sevyaṃ śrīmadbhāgavataṃ param pramāṇaṃ, sarveṣāṃ śāstrapuñjānāṃ sārabhūtaṃ prakīrtyate,

• sādhubhiḥ sevyaṃ śrīmadbhāgavataṃ param pramāṇaṃ — the Śrīmad Bhāgavatam, which is to be served by the saintly, is the supreme authority
• sarveṣāṃ śāstrapuñjānāṃ sārabhūtaṃ prakīrtyate — it is declared to be the essence of all collections of scriptures

• This verse establishes the Śrīmad Bhāgavatam as the foundational text for the gopī-bhāva path.
• Sādhubhiḥ sevyaṃ indicates that the text is not just to be read, but to be honored and lived by the saintly.
• It is identified as the sārabhūta (essence) of all Vedic literature.

One should always remember one's residence to be Vṛndāvana on the bank of the Yamunā; having established friendship among the Vaiṣṇavas, one should also remember those cowherd boys and girls.

svāvāsaṃ yamunātīraṃ sadā bṛndāvanaṃ smaret |

maitrīṃ kṛtvā vaiṣṇaveṣu gopagopīḥ smarecca tān ||15||

स्वावासम् — one's own residence

यमुनातीरम् — the bank of the Yamunā

सदा — always

बृन्दावनम् — Vṛndāvana

स्मरेत् — one should remember

मैत्रीम् — friendship

कृत्वा — having made

वैष्णवेषु — among the Vaiṣṇavas

गोपगोपीः — the cowherd boys and girls

स्मरेत् — one should remember

च — and

तान् — them

svāvāsaṃ yamunātīraṃ bṛndāvanaṃ sadā smaret, vaiṣṇaveṣu maitrīṃ kṛtvā tān gopagopīḥ ca smaret,

• svāvāsaṃ yamunātīraṃ bṛndāvanaṃ sadā smaret — one should always remember one's residence to be Vṛndāvana on the bank of the Yamunā
• vaiṣṇaveṣu maitrīṃ kṛtvā tān gopagopīḥ ca smaret — having established friendship among the Vaiṣṇavas, one should also remember those cowherd boys and girls

• This verse provides a practical meditative technique for the practitioner to internalize their spiritual identity.
• Maitrī (friendship) among devotees is presented as a prerequisite for the remembrance of the eternal associates of Kṛṣṇa.
• The visualization of one's environment as Vṛndāvana is central to the practice of smarana (remembrance).

One should always remember oneself as a gopī, a servant of Śrī Kṛṣṇa, whose duty transcends worldly and Vedic norms and who is absorbed in love for Kṛṣṇa.

ātmānam evaṃ śrīkṛṣṇadāsīṃ gopīṃ smaret sadā |

lokavedātītadharmāṃ kṛṣṇapremaparāyaṇām ||16||

आत्मानम् — oneself

एवम् — thus

श्रीकृष्णदासीम् — as a servant of Śrī Kṛṣṇa

गोपीम् — as a gopī

स्मरेत् — one should remember

सदा — always

लोकवेदातीतधर्माम् — whose duty transcends worldly and Vedic norms

कृष्णप्रेमपरायणाम् — absorbed in love for Kṛṣṇa

ātmānam evaṃ śrīkṛṣṇadāsīṃ gopīṃ sadā smaret, lokavedātītadharmāṃ kṛṣṇapremaparāyaṇām,

• ātmānam evaṃ śrīkṛṣṇadāsīṃ gopīṃ sadā smaret — one should always remember oneself as a gopī, a servant of Śrī Kṛṣṇa
• lokavedātītadharmāṃ kṛṣṇapremaparāyaṇām — whose duty transcends worldly and Vedic norms and who is absorbed in love for Kṛṣṇa

• This verse describes the core of siddha-deha-smarana (remembrance of one's perfected spiritual body).
• The identity of a gopī is defined by her total absorption in kṛṣṇa-prema.
• Lokavedātīta (transcending worldly and Vedic norms) is the hallmark of the gopīs' devotion, which is purely based on love.

One should always contemplate service to Śrī Rādhikā and Kṛṣṇa, and meditate on oneself as being with one's own friends, the gopīs.

sadā śrīrādhikākṛṣṇakaiṅkaryam anucintayet |

svasakhībhirgopikābhir ātmānam api bhāvayet ||17||

सदा — always

श्रीराधिकाकृष्णकैङ्कर्यम् — service to Śrī Rādhikā and Kṛṣṇa

अनुचिन्तयेत् — one should contemplate

स्वसखीभिः — with one's own friends

गोपिकाभिः — the gopīs

आत्मानम् — oneself

अपि — also

भावयेत् — one should meditate

sadā śrīrādhikākṛṣṇakaiṅkaryam anucintayet, svasakhībhiḥ gopikābhiḥ ātmānam api bhāvayet,

• sadā śrīrādhikākṛṣṇakaiṅkaryam anucintayet — one should always contemplate service to Śrī Rādhikā and Kṛṣṇa
• svasakhībhiḥ gopikābhiḥ ātmānam api bhāvayet — one should also meditate on oneself as being with one's own friends, the gopīs

• The focus of service is expanded to include Śrī Rādhikā, the embodiment of hlādinī-śakti.
• Svasakhībhiḥ (with one's own friends) emphasizes the communal nature of the gopīs' service.
• Anucintayet (contemplate) and bhāvayet (meditate) are the primary mental activities of the practitioner.

In Vṛndāvana, Kṛṣṇa always sports with Rādhā, and there the fortunate gopīs constantly perform service.

bṛndāvane sadā kṛṣṇo ramate rādhayā saha |

tatra gopyastu subhagā dāsyaṃ kurvanti nityadā ||18||

बृन्दावने — in Vṛndāvana

सदा — always

कृष्णः — Kṛṣṇa

रमते — enjoys/sports

राधया — with Rādhā

सह — with

तत्र — there

गोप्यः — the gopīs

तु — indeed

सुभगाः — fortunate

दास्यम् — service

कुर्वन्ति — perform

नित्यदा — constantly

bṛndāvane kṛṣṇaḥ rādhayā saha sadā ramate, tatra subhagāḥ gopyaḥ tu nityadā dāsyaṃ kurvanti,

• bṛndāvane kṛṣṇaḥ rādhayā saha sadā ramate — in Vṛndāvana, Kṛṣṇa always sports with Rādhā
• tatra subhagāḥ gopyaḥ tu nityadā dāsyaṃ kurvanti — there, the fortunate gopīs constantly perform service

• This verse depicts the eternal līlā (pastime) of the Divine Couple.
• The gopīs are described as subhagāḥ (fortunate) because they are the participants in this eternal service.
• Nityadā (constantly) emphasizes the eternal nature of this service.

Let there be a specific location called the forest of Vṛndā on the surface of the earth, but Vṛndāvana is indeed seen everywhere as being of the nature of consciousness.

kvacid deśaviśeṣo'stu bṛndāraṇyaṃ mahītale |

bṛndāvanaṃ tu sarvatra cinmayaṃ kila dṛśyate ||19||

क्वचित् — in some place

देशविशेषः — a specific location

अस्तु — let there be

बृन्दारण्यम् — the forest of Vṛndā

महीतले — on the surface of the earth

बृन्दावनम् — Vṛndāvana

तु — indeed

सर्वत्र — everywhere

चिन्मयम् — of the nature of consciousness/spirit

किल — indeed

दृश्यते — is seen

mahītale kvacit bṛndāraṇyaṃ deśaviśeṣaḥ astu, bṛndāvanaṃ tu sarvatra cinmayaṃ kila dṛśyate,

• mahītale kvacit bṛndāraṇyaṃ deśaviśeṣaḥ astu — let there be a specific location called the forest of Vṛndā on the surface of the earth
• bṛndāvanaṃ tu sarvatra cinmayaṃ kila dṛśyate — but Vṛndāvana is indeed seen everywhere as being of the nature of consciousness

• This verse distinguishes between the geographical location and the transcendental reality of Vṛndāvana.
• Cinmayam (of the nature of consciousness) indicates that Vṛndāvana is not a material place but a spiritual dimension.
• The realization of Vṛndāvana sarvatra (everywhere) is the vision of a perfected devotee.

For ordinary people, the pastimes of Kṛṣṇa are concluded by the limitation of time, but for the sensitive devotees, the pastimes of Kṛṣṇa continue constantly.

nṛṇāṃ kālaviśeṣeṇa kṛṣṇalīlopasaṃhṛtā |

santataṃ bhāvukānāntu kṛṣṇalīlā'bhivartate ||20||

नृणाम् — for people

कालविशेषेण — by the limitation of time

कृष्णलीला — the pastimes of Kṛṣṇa

उपसंहृता — are withdrawn/concluded

सन्ततम् — constantly

भावुकानाम् — for the sensitive devotees

तु — indeed

कृष्णलीला — the pastimes of Kṛṣṇa

अभिवर्तते — continue/manifest

nṛṇāṃ kālaviśeṣeṇa kṛṣṇalīlā upasaṃhṛtā, bhāvukānāṃ tu santataṃ kṛṣṇalīlā abhivartate,

• nṛṇāṃ kālaviśeṣeṇa kṛṣṇalīlā upasaṃhṛtā — for ordinary people, the pastimes of Kṛṣṇa are concluded by the limitation of time
• bhāvukānāṃ tu santataṃ kṛṣṇalīlā abhivartate — but for the sensitive devotees, the pastimes of Kṛṣṇa continue constantly

• This verse contrasts the material perception of time with the spiritual perception of the devotee.
• Santataṃ (constantly) highlights that the līlā is eternal and always accessible to the bhāvuka.
• It reinforces the idea that spiritual reality is not bound by the constraints of material time.

In Vṛndāvana, Rādhikā is the great queen and the heroine of the essence of devotion; by service to her, devotion to Kṛṣṇa constantly arises.

bṛndāvane mahārājñī rādhikā rasanāyikā |

tasyāstu sevayā nityaṃ kṛṣṇabhaktiḥ prajāyate ||21||

बृन्दावने — in Vṛndāvana

महाराज्ञी — the great queen

राधिका — Rādhikā

रसनायिका — the heroine of the essence of devotion

तस्याः — of her

तु — indeed

सेवया — by service

नित्यम् — constantly

कृष्णभक्तिः — devotion to Kṛṣṇa

प्रजायते — arises

bṛndāvane rādhikā mahārājñī rasanāyikā, tasyāḥ sevayā nityaṃ kṛṣṇabhaktiḥ prajāyate,

• bṛndāvane rādhikā mahārājñī rasanāyikā — in Vṛndāvana, Rādhikā is the great queen and the heroine of the essence of devotion
• tasyāḥ sevayā nityaṃ kṛṣṇabhaktiḥ prajāyate — by service to her, devotion to Kṛṣṇa constantly arises

• Rādhikā is established as the supreme authority and the source of bhakti in Vṛndāvana.
• Rasanāyikā (heroine of the essence) underscores her central role in the experience of rasa.
• Service to Rādhikā is the direct path to the awakening of kṛṣṇa-bhakti.

Therefore, the gopīs, having attained supreme devotion at the lotus feet of Rādhikā, constantly perform service to Hari.

tasmāddhi gopikā nityaṃ rādhikā śrīpadābjayoḥ |

saṃprāpya paramāṃ bhaktiṃ sevāṃ kurvanti vai hareḥ ||22||

तस्मात् — therefore

हि — indeed

गोपिका — the gopīs

नित्यम् — constantly

राधिका — of Rādhikā

श्रीपदाब्जयोः — at the lotus feet

संप्राप्य — having attained

परमाम् — supreme

भक्तिम् — devotion

सेवाम् — service

कुर्वन्ति — perform

वै — indeed

हरेः — of Hari

tasmāt hi gopikā nityaṃ rādhikā śrīpadābjayoḥ paramāṃ bhaktiṃ saṃprāpya hareḥ sevāṃ kurvanti,

• tasmāt hi gopikā nityaṃ rādhikā śrīpadābjayoḥ paramāṃ bhaktiṃ saṃprāpya — therefore, the gopīs, having attained supreme devotion at the lotus feet of Rādhikā
• hareḥ sevāṃ kurvanti — they perform service to Hari

• This verse clarifies the hierarchy of service: service to Hari is attained through service to Rādhikā.
• Paramāṃ bhaktiṃ (supreme devotion) is the fruit of taking shelter at the lotus feet of Rādhikā.
• The gopīs are the ultimate models of this service.

Rādhā is always our queen, the Lord of Śrī Rādhikā is the king, the land of Vraja is the capital, and we are indeed the gopī-servants.

rājñī ca naḥ sadā rādhā rājā śrīrādhikeśvaraḥ |

vrajabhūmiḥ rājadhānī vayaṃ dāsyastu gopikāḥ ||23||

राज्ञी — queen

च — and

नः — our

सदा — always

राधा — Rādhā

राजा — king

श्रीराधिकेश्वरः — the Lord of Śrī Rādhikā

व्रजभूमिः — the land of Vraja

राजधानी — capital

वयम् — we

दास्यः — servants

तु — indeed

गोपिकाः — the gopīs

naḥ rājñī sadā rādhā, rājā śrīrādhikeśvaraḥ, vrajabhūmiḥ rājadhānī, vayaṃ tu gopikāḥ dāsyaḥ,

• naḥ rājñī sadā rādhā — Rādhā is always our queen
• rājā śrīrādhikeśvaraḥ — the Lord of Śrī Rādhikā is the king
• vrajabhūmiḥ rājadhānī — the land of Vraja is the capital
• vayaṃ tu gopikāḥ dāsyaḥ — we are indeed the gopī-servants

• This verse uses royal imagery to define the internal spiritual hierarchy of the Vraja-līlā.
• It establishes the identity of the practitioner as a dāsī (servant) within the kingdom of Vraja.
• The relationship between Rādhā and Kṛṣṇa is central to the identity of the entire Vraja community.

Our beloved is truly only Śrī Kṛṣṇa; we are for the service of his lotus feet, not for the enjoyment of other purposes.

asmākaṃ tu priyatamaḥ satyaṃ śrīkṛṣṇa eva hi |

tasya śrīpadasevāyai vayaṃ nānyārthabhuktaye ||24||

अस्माकम् — our

तु — indeed

प्रियतमः — beloved

सत्यम् — truly

श्रीकृष्णः — Śrī Kṛṣṇa

एव — only

हि — indeed

तस्य — his

श्रीपदसेवायै — for the service of the lotus feet

वयम् — we

न — not

अन्यार्थभुक्तये — for the enjoyment of other purposes

asmākaṃ priyatamaḥ satyaṃ śrīkṛṣṇa eva hi, vayaṃ tasya śrīpadasevāyai, na anyārthabhuktaye,

• asmākaṃ priyatamaḥ satyaṃ śrīkṛṣṇa eva hi — our beloved is truly only Śrī Kṛṣṇa
• vayaṃ tasya śrīpadasevāyai — we are for the service of his lotus feet
• na anyārthabhuktaye — not for the enjoyment of other purposes

• This verse emphasizes the exclusivity of the devotee's love for Kṛṣṇa.
• Anyārthabhuktaye (enjoyment of other purposes) is explicitly rejected as a goal.
• The sole purpose of existence is defined as śrīpada-sevā (service to the lotus feet).

Thus, the gopīs perform service while always contemplating; I also am a servant here, absorbed in love for Kṛṣṇa.

evaṃ sadā cintayantyaḥ dāsyaṃ kurvanti gopikāḥ |

aham apyatra dāsyasmi kṛṣṇapremaparāyaṇā ||25||

एवम् — thus

सदा — always

चिन्तयन्त्यः — contemplating

दास्यम् — service

कुर्वन्ति — perform

गोपिकाः — the gopīs

अहम् — I

अपि — also

अत्र — here

दास्यस्मि — am a servant

कृष्णप्रेमपरायणा — absorbed in love for Kṛṣṇa

evaṃ sadā cintayantyaḥ gopikāḥ dāsyaṃ kurvanti, aham api atra kṛṣṇapremaparāyaṇā dāsī asmi,

• evaṃ sadā cintayantyaḥ gopikāḥ dāsyaṃ kurvanti — thus, the gopīs perform service while always contemplating
• aham api atra kṛṣṇapremaparāyaṇā dāsī asmi — I also am a servant here, absorbed in love for Kṛṣṇa

• This verse bridges the gap between the eternal līlā and the practitioner's current state.
• The practitioner identifies themselves as a dāsī (servant) in the same mood as the gopīs.
• Kṛṣṇapremaparāyaṇā (absorbed in love for Kṛ

॥ इति एकादशः परिच्छेदः समाप्तः ॥