Prīti · Sanskrit §298 · English §260
Source[२९८] एवं रेमे स्वयं स्वरतिर् अत्र गजेन्द्र-लीलः [भ्प् १०.३३.२३] इति । स्वासु तासु रतिर् यस्य सः । तथा तासां रति-विहारेण [भ्प् १०.३३.२०] इत्य् आदिकम् । गोपी-कपोल-संश्लेषः [विप् ५.१३.५४] इत्य् आदिकं विष्णु-पुराण-पद्यम् अप्य् उदाहृतम् ।
[298] evaṃ reme svayaṃ svaratir atra gajendra-līlaḥ [BhP 10.33.23] iti | svāsu tāsu ratir yasya saḥ | tathā tāsāṃ rati-vihāreṇa [BhP 10.33.20] ity ādikam | gopī-kapola-saṃśleṣaḥ [ViP 5.13.54] ity ādikaṃ viṣṇu-purāṇa-padyam apy udāhṛtam |
English translation
English witness · section(s) 260
Anuccheda 260
Lord Krsna's apperance when He wears the garments of a gopa, wearing colorful and wonderful garments, sash, pearls, and ornaments are seen in these words of srimad-Bhagavatam (10.21.19):
ga gopakair anu-vanam nayatoh. . . . . .niryoga-pasa-krta-laksanayor vicitram
"My dear friends, as Krsna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows' rear legs at the time of milking. When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful."
Lord Krsna's appearance dressed as a wrestler is described in these words of srimad-Bhagavatam (10.35.6):
barhina-stabaka-dhatu-palasair baddha-malla-paribarha-vidambah. . .
"My dear gopi, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarama and the cowherd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with their arms trembling out of love."
Lord Krsna's appearance dressed as a dancer is described in these words of srimad-Bhagavatam (10.23.22):
syamam hiranya-paridhim. . .nata-vesam
"His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer."
The elder gopas' appearance dressed like kings is described in these words of srimad-Bhagavatam (10.5.8):
maharha-vastrabharana- kancukosnisa-bhusitah gopah samayuyu rajan. . .
"O King Pariksit, the cowherd men dressed very opulently with valuable ornaments and garments such as coats and turbans."
In Dvaraka and other like places Lord Krsna wears a great variety of garments. In Gokula Lord Krsna primarily wears the standard upper and lower garments of a pious householder. Lord Krsna's Gokula garments are described in these words of srimad- Bhagavatam (10.15.45):
nivim vasitva ruciram
"By being bathed and massaged, the two young Lords were relieved of the weariness caused by walking on the country roads. Then They were dressed in attractive robes and decorated with transcendental garlands and fragrances."
Lord Krsna's paraphernalia include His garemnts, ornaments, conchshell, cakra, buffalo-horn bugle, flute, stick, and dear associates. The appropriate times are the times appropriate for specific pastimes. Some of these pastimes are seen in the following verses of srimad-Bhagavatam (10.20.25-31):
evam vanam tad varsistham pakva-kharjura jambumat go-gopalair vrto rantum sa-balah pravisad dharih
"When the Vrndavana forest had thus become resplendent, filled with ripe dates and jambu fruits, Lord Krsna, surrounded by His cows and cowherd boyfriends and accompanied by Sri Balarama, entered that forest to enjoy."
dhenavo manda-gaminyah. . .
"The cows had to move slowly because of their weighty milk bags, but they quickly ran to the Supreme Personality of Godhead as soon as He called them, their affection for Him causing their udders to become wet."
vanaukasah pramuditah. . .
"The Lord saw the joyful aborigine girls of the forest, the trees dripping sweet sap, and the mountain waterfalls, whose resounding indicated that there were caves nearby."
kvacid vanaspati-krode. . .
"When it rained, the Lord would sometimes enter a cave or the hollow of a tree to play and to eat roots and fruits."
dadhy-odanam samanitam. . .
"Lord Krsna would take His meal of boiled rice and yogurt, sent from home, in the company of Lord Sankarsana and the cowherd boys who regularly ate with Him. They would all sit down to eat on a large stone near the water."
sadvalopari samvisya. . . pravrt-sriyam ca tam viksya. . .
"Lord Krsna watched the contented bulls, calves and cows sitting on the green grass and grazing with closed eyes, and He saw that the cows were tired from the burden of their heavy milk bags. Thus observing the beauty and opulence of Vrndavana s rainy season, a perennial source of great happiness, the Lord offered all respect to that season, which was expanded from His own internal potency."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §299 · English §261
Source[२९९] किं च- एवं परिष्वाङ्गकराभिमर्श- स्निग्धेक्षणोद्दामविलासहासैः । रेमे रमेशो व्रजसुन्दरीभिर् यथार्भकः स्वप्रतिबिम्बविभ्रमैः ॥ [भ्प् १०.३३.१७] अत्र रमेश इत्य् अनेन तस्य रमा-वशीकारित्वं दर्शितम् । परिष्वङ्गेत्य् आदिना तत्रापि स्निघेक्षणेत्वादिना रेम इत्य् अनेन च तासां प्रेम्णा तस्य वश्यत्वं व्यक्तम् । दृष्टान्तेन तु तदा तस्य तासां चार्भक-प्रतिबिम्बयोर् इव गान- नृत्यादि-विलासेषु एक-चेष्टतापत्ति-सूचनया मिथः परम-प्रेमासक्तिर् दर्शिता ।
[299] kiṃ ca- evaṃ pariṣvāṅgakarābhimarśa- snigdhekṣaṇoddāmavilāsahāsaiḥ | reme rameśo vrajasundarībhir yathārbhakaḥ svapratibimbavibhramaiḥ || [BhP 10.33.17] atra rameśa ity anena tasya ramā-vaśīkāritvaṃ darśitam | pariṣvaṅgety ādinā tatrāpi snighekṣaṇetvādinā rema ity anena ca tāsāṃ premṇā tasya vaśyatvaṃ vyaktam | dṛṣṭāntena tu tadā tasya tāsāṃ cārbhaka-pratibimbayor iva gāna- nṛtyādi-vilāseṣu eka-ceṣṭatāpatti-sūcanayā mithaḥ parama-premāsaktir darśitā |
English translation
English witness · section(s) 261
Anuccheda 261
Now other features of sakhya-rasa will be considered. Amongst the anubhavas are the udbhasvaras. Amongst the suhrt friends the udbhasvaras include attempts to bring limitless good fortune to Krsna, discussion of what is proper and improper, smiling conversations, and other like activities. Amongst the sakha friends the udbhasvaras include activities of unwavering affection, activities like various playful games, singing, artistic skill, eating together, sitting down together, taking naps, and other like pastimes. Telling jokes, hearing descriptions of confidential pastimes, and other like activities are also included here. These friends are glorified in the following words of srimad-Bhagavatam (10.12.11):
ittham satam. . .
"In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?"
The sakha friends are also described in these owrds of srimad-Bhagavatam (10.18.9-14):
pravala-barha-stabaka- srag-dhatu-krta-bhusanah rama-krsnadayo gopa nanrtur yuyudhur jaguh
"Decorating themselves with newly grown leaves, along with peacock feathers, garlands, clusters of flower buds, and colored minerals, Balarama, Krsna and Their cowherd friends danced, wrestled and sang."
krsnasya nrtyatah kecij jaguh kecid avadayan venu-panitalaih srngaih prasasamsur athapare
"As Krsna danced, some of the boys accompanied Him by singing, and others by playing flutes, hand cymbals and buffalo horns, while still others praised His dancing."
gopa jati-praticchanna deva gopala-rupinau idire krsna-ramau ca nata iva natam nrpa
"O King, demigods disguised themselves as members of the cowherd community and, just as dramatic dancers praise another dancer, worshiped Krsna and Balarama, who were also appearing as cowherd boys."
bhramanair langhanaih ksepair asphotana-vikarsanaih cikridatur niyuddhena kaka-paksa-dharau kvacit
"Krsna and Balarama played with Their cowherd boyfriends by whirling about, leaping, hurling, slapping and fighting. Sometimes Krsna and Balarama would pull the hair on the boys' heads."
kvacin nrtyatsu canyesu gayakau vadakau svayam sasamsatur maha-raja sadhu sadhv iti vdinau
"While the other boys were dancing, O King, Krsna and Balarama would sometimes accompany them with song and instrumental music, and sometimes the two Lords would praise the boys, saying, ``Very good! Very good!''"
kvacid bilvaih kvacit kumbhaih. . .
"Sometimes the cowherd boys would play with bilva or kumbha fruits, and sometimes with handfuls of amalaka fruits. At other times they would play the games of trying to touch one another or of trying to identify somebody while one is blindfolded, and sometimes they would imitate animals and birds."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §300–301 · English §262
Source[३००] अपि च- एवं शशाङ्कांशु-विराजिता निशाः स सत्य-कामो ऽनुरताबला-गणः । सिषेव आत्मन्य् अवरुद्ध-सौरतः सर्वाः शरत्-काव्य-कथा-रसाश्रयाः ॥ [भ्प् १०.३३.२६] एवं पूर्वोक्त-प्रकारेण अनुरतो निरन्तरम् अनुरक्तोऽबला-गणो यत्र तादृशः स श्री-कृष्ण-चन्द्र आत्मनि चित्तेऽवरुद्धं समन्तान् निगृह्य स्थापितं सौरतं सुरत-सम्बन्धि-भाव-हावादिकं येन तथाभूतः सन् । अतएव सत्य-कामः व्यभिचार-रहित-प्रेम-विशेषः सन् शरत्-सम्बन्धिन्यो यावत्यो रसाश्रयाः काव्य-कथाः सम्भवन्ति ताः सर्वा एव सिषेवे । शरच्- छब्दोऽत्राखण्डम् एव वा संवत्सरं वदति । ततः शशङ्कांशु-विराजितत्वम् उपलक्षणम् इति व्याख्येयम् । एवं सौरत-संलापैः [भ्प् १०.६०.५८] इति श्री- रुक्मिणी-परिहासेऽपि सौरत-शब्दस् तादृशत्वेन प्रयुक्तः । ॥ १०.३३ ॥ श्री-शुकः ॥ ३०० ॥ (पगे १२७) [३०१] अत्रैवम् अपि स्वयम् उक्तं न पारयेऽहम् [भ्प् १०.३२.१२] इत्य् आदि । अथ प्रवासात्मकेन, यथा- वृष्णीनां प्रवरो मन्त्री कृष्णस्य दयितः सखा । शिष्यो बृहस्पतेः साक्षाद् उद्धवो बुद्धि-सत्तमः ॥ तम् आह भगवान् प्रेष्ठं भक्तम् एकान्तिनं क्वचित् । गृहीत्वा पाणिना पाणिं प्रपन्नार्ति-हरो हरिः ॥ गच्छोद्धव व्रजं सौम्य पित्रोर् नौ प्रीतिम् आवह । गोपीनां मद्-वियोगाधिं मत्-सन्देशैर् विमोचय । ता मन्-मनस्का मत्-प्राणा मद्-अर्थे त्यक्त-दैहिकाः ॥ [भ्प् १०.४६.१-४] इत्य् आदि । तथा च स्कान्द-प्रह्लाद-संहिता-द्वारका-माहात्म्ये ताः प्रति श्रीमद्- उद्धव-वाक्यम् - भगवान् अपि दाशार्हः कन्दर्प-शर-पीडितः । न भुङ्क्ते न स्वपिति च चिन्तयन् वो ह्य् अहर्निशम् ॥ इति । एवं राज-कुमारीणां परिणयोऽपि ताभिर् गोप-कुमारीभिर् एकात्मत्वात् प्रायस् तद्-विरह-काल-क्षपणार्थ एव तासां प्राण-परित्याग-परिहारार्थम् एव च । यथोक्तं पाद्मे-कैशोरे गोप-कन्यास् ता यौवने राज-कन्यका इति । यथा च श्री-रुक्मिणी-वाक्यम्- यर्ह्य् अम्बुजाक्ष न लभेय भवत्-प्रसादं जह्याम् असून् व्रत-कृशान् शत-जन्मभिः स्यात् ॥ [भ्प् १०.५२.४३] इति ।
[300] api ca- evaṃ śaśāṅkāṃśu-virājitā niśāḥ sa satya-kāmo 'nuratābalā-gaṇaḥ | siṣeva ātmany avaruddha-saurataḥ sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ || [BhP 10.33.26] evaṃ pūrvokta-prakāreṇa anurato nirantaram anurakto'balā-gaṇo yatra tādṛśaḥ sa śrī-kṛṣṇa-candra ātmani citte'varuddhaṃ samantān nigṛhya sthāpitaṃ saurataṃ surata-sambandhi-bhāva-hāvādikaṃ yena tathābhūtaḥ san | ataeva satya-kāmaḥ vyabhicāra-rahita-prema-viśeṣaḥ san śarat-sambandhinyo yāvatyo rasāśrayāḥ kāvya-kathāḥ sambhavanti tāḥ sarvā eva siṣeve | śarac- chabdo'trākhaṇḍam eva vā saṃvatsaraṃ vadati | tataḥ śaśaṅkāṃśu-virājitatvam upalakṣaṇam iti vyākhyeyam | evaṃ saurata-saṃlāpaiḥ [BhP 10.60.58] iti śrī- rukmiṇī-parihāse'pi saurata-śabdas tādṛśatvena prayuktaḥ | || 10.33 || śrī-śukaḥ || 300 || (page 127) [301] atraivam api svayam uktaṃ na pāraye'ham [BhP 10.32.12] ity ādi | atha pravāsātmakena, yathā- vṛṣṇīnāṃ pravaro mantrī kṛṣṇasya dayitaḥ sakhā | śiṣyo bṛhaspateḥ sākṣād uddhavo buddhi-sattamaḥ || tam āha bhagavān preṣṭhaṃ bhaktam ekāntinaṃ kvacit | gṛhītvā pāṇinā pāṇiṃ prapannārti-haro hariḥ || gacchoddhava vrajaṃ saumya pitror nau prītim āvaha | gopīnāṃ mad-viyogādhiṃ mat-sandeśair vimocaya | tā man-manaskā mat-prāṇā mad-arthe tyakta-daihikāḥ || [BhP 10.46.1-4] ity ādi | tathā ca skānda-prahlāda-saṃhitā-dvārakā-māhātmye tāḥ prati śrīmad- uddhava-vākyam - bhagavān api dāśārhaḥ kandarpa-śara-pīḍitaḥ | na bhuṅkte na svapiti ca cintayan vo hy aharniśam || iti | evaṃ rāja-kumārīṇāṃ pariṇayo'pi tābhir gopa-kumārībhir ekātmatvāt prāyas tad-viraha-kāla-kṣapaṇārtha eva tāsāṃ prāṇa-parityāga-parihārārtham eva ca | yathoktaṃ pādme-kaiśore gopa-kanyās tā yauvane rāja-kanyakā iti | yathā ca śrī-rukmiṇī-vākyam- yarhy ambujākṣa na labheya bhavat-prasādaṃ jahyām asūn vrata-kṛśān śata-janmabhiḥ syāt || [BhP 10.52.43] iti |
English translation
English witness · section(s) 262
Anuccheda 262
Lord Krsna's pastimes with His sakha friends are also described in these words of srimad-Bhagavatam (10.13.8):
krsnasya visvak puru-raji-mandalair abhyananah phulla-drso vrajarbhakah sahopavista vipine virejus c hada yathambhoruha-karnikayah
"Like the whorl of a lotus flower surrounded by its petals and leaves, Krsna sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Krsna, thinking that Krsna might look toward him. In this way they all enjoyed their lunch in the forest."
These pastimes are also described in these words of srimad- Bhagavatam (10.13.9-10):
kecit puspair dalaih kecit. . .
"Among the cowherd boys, some placed their lunch on flowers, some on leaves, fruits, or bunches of leaves, some actually in their baskets, some on the bark of trees and some on rocks. This is what the children imagined to be their plates as they ate their lunch."
sarve mitho darsayantah sva-sva-bhojya- rucim prthak hasanto hasayantas ca- bhyavajahruh sahesvarah
"All the cowherd boys enjoyed their lunch with Krsna, showing one another the different tastes of the different varieties of preparations they had brought from home. Tasting one another's preparations, they began to laugh and make one another laugh."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §302 · English §263
Source[३०२] अथोद्दीपनेषु जातिः । तत्र गोपत्व-रूपाम् आह - विविध-गोप-चरणेषु विदग्धो वेणु-वाद्य उरुधा निज-शिक्षाः ॥ [भ्प् १०.३५.१५] इत्य् आदिना । स्पष्टम् । ॥ १०.३५ ॥ श्री-व्रज-देव्यः ॥ ३०१-३०२ ॥
[302] athoddīpaneṣu jātiḥ | tatra gopatva-rūpām āha - vividha-gopa-caraṇeṣu vidagdho veṇu-vādya urudhā nija-śikṣāḥ || [BhP 10.35.15] ity ādinā | spaṣṭam | || 10.35 || śrī-vraja-devyaḥ || 301-302 ||
English translation
English witness · section(s) 263
Anuccheda 263
Now other aspects of sakhya-rasa will be considered. Now the sattvika-bhavas of the suhrt and sakha friends will be considered. Shedding tears is among the sattvika-bhavas of the suhrt friends. This is described in the following words of srimad-Bhagavatam (10.71.27):
tam matuleyam parirabhya nirvrto bhimah smayan prema-jalakulendriyah yamau kiriti ca suhrttamam muda pravrddha-baspah parirebhire 'cyutam
"Then Bhima, his eyes bnrimming with tears, laughed with joy as he embraced his maternal cousin Krsna. Arjuna and the twins - Nakula and Sahadeva - also joyfully embraced their dearmost friend, the infallible Lord, and they cried profusely."
Of the Lord's associates described here some were elder than Krsna and some younger than Krsna. Still, all of them considered Krsna their suhrt friend. There is no rasabhasa in this. This is a proper arrangement of the rasas. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §303 · English §264
Source[३०३] यादवत्व-रूपां सादृश्य-रूपां चाह - मेघः श्रीमंस् त्वम् असि दयितो यादवेन्द्रस्य नूनम् [भ्प् १०.९०.२०] इत्य् आदिना ॥ स्पष्टम् । ॥ १०.९० ॥ श्री-पट्ट-महिष्यः ॥ ३०३ ॥
[303] yādavatva-rūpāṃ sādṛśya-rūpāṃ cāha - meghaḥ śrīmaṃs tvam asi dayito yādavendrasya nūnam [BhP 10.90.20] ity ādinā || spaṣṭam | || 10.90 || śrī-paṭṭa-mahiṣyaḥ || 303 ||
English translation
English witness · section(s) 264
Anuccheda 264
Devastation is a sattvika-bhava manifest among the sakha friends. It is described in these owrds of srimad-Bhagavatam (10.16.10):
tam naga-bhoga-parivitam adrsta-cestam alokya tat-priya-sakhah pasupa bhrsartah krsne 'rpitatma-suhrd-artha-kalatra-kama duhkhanusoka-bhaya-mudha-dhiyo nipetuh
"When the members of the cowherd community, who had accepted Krsna as their dearmost friend, saw Him enveloped in the snake's coils, motionless, they were greatly disturbed. They had offered Krsna everything--their very selves, their families, their wealth, wives and all pleasures. At the sight of the Lord in the clutches of the Kaliya snake, their intelligence became deranged by grief, lamentation and fear, and thus they fell to the ground."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §304 · English §265
Source[३०४] अथ क्रियाः । ताश् च द्विविधाः । भाव-सम्बन्धिन्यः स्वाभाविक-विनोद- मय्यश् च । पूर्वा यथा - निशम्य गीतं तद्-अनङ्ग-वर्धनम् [भ्प् १०.२९.४] इत्य् आदि । स्पष्टम् । ॥ १०.२९ ॥ श्री-शुकः ॥ ३०४ ॥
[304] atha kriyāḥ | tāś ca dvividhāḥ | bhāva-sambandhinyaḥ svābhāvika-vinoda- mayyaś ca | pūrvā yathā - niśamya gītaṃ tad-anaṅga-vardhanam [BhP 10.29.4] ity ādi | spaṣṭam | || 10.29 || śrī-śukaḥ || 304 ||
English translation
English witness · section(s) 265
Anuccheda 265
Now the sancari-bhavas will be considered. An example of the sancari-bhava harsa (joy) manifest among the suhrt friends is seen in srimad-Bhagavatam 10.71.27 (which was qouted in Anuccheda 263). This same sancari-bhava (joy) as manifested among the sakha friends is seen in these words of srimad-Bhagavatam (10.17.13-14):
krsnam hradad viniskrantam. . .
. . .upalabhyotthitah sarve labdha-prana ivasavah pramoda-nibhrtatmano gopah prityabhirebhire
"Krsna rose up out of the lake wearing divine garlands, fragrances and garments, covered with many hne jewels, and decorated with gold. When the cowherds saw Him they all stood up immediately, just like an unconscious person's senses coming back to life. Filled with great joy, they affectionately embraced Him."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §305 · English §266
Source[३०५] उत्तराः- वाम-बाहु-कृत-वाम-कपोलो वल्गित-भ्रूर् अधरार्पित-वेणुम् ॥ [भ्प् १०.३५.२] इत्य् आदि । स्पष्टम् । ॥ १०.३५ ॥ श्री-व्रज-देव्यः ॥ ३०५ ॥
[305] uttarāḥ- vāma-bāhu-kṛta-vāma-kapolo valgita-bhrūr adharārpita-veṇum || [BhP 10.35.2] ity ādi | spaṣṭam | || 10.35 || śrī-vraja-devyaḥ || 305 ||
English translation
English witness · section(s) 266
Anuccheda 266
In sakhya-rasa the sthayi-bhava is friendship. For sridama Vipra and others like him the sentiment of friendship is lessened by awareness of the Lord's power and opulence. For Arjuna and others like him, however, their awareness of the Lord's friendship and opulence is itself lessened. For the gopa boys there is no awareness of the Lord's power and opulence. Therefore their friendship is pure and unalloyed. Their sentiment of friendship is never altered. Their friendship is described in the following words in relation to Lord Balarama's return to Vraja (srimad- Bhagavatam 10.65.5):
samupetyatha gopalan hasya-hasta-grahadibhih. . .
"Lord Balarama then paid proper respects to the elder cowherd men, and the younger ones all greeted Him respectfully. He met them all with smiles, handshakes, and so on."
In this way the activities of the Lord's friends are seen. The different kinds of suhrt friends may be seen in srimad- Bhagavatam 10.71.27 (which was quoted here in Anuccheda 263). An example of the activities of the sakha friends is seen in these words of srimad-Bhagavatam (10.58.13-14):
ekada ratham aruhya vijayo vanara-dhvajam gandivam dhanur adaya tunau caksaya-sayakau
sakam krsnena sannaddho vihartum vipinam mahat bahu-vyala-mrgakirnam pravisat para-vira-ha
"Once Arjuna, the layer of powerful enemies, donned his armor, mounted his chariot flying the flag of Hanuman, took up his bow and his two inexhaustible quivers, and went to sport with Lord Krsna in a large forest filled with fierce animals."
If this passage had been prose the word sequence would have been "krsnena sakam vihartum". This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §306–307 · English §267
Source[३०६] विविध-गोप-चरणेषु [भ्प् १०.३५.१४] इत्य् आदौ च ता ज्ञेयाः । अथ द्रव्याणि । तत्र तस्य प्रेयस्यो यथा - उषस्य् उत्थाय गोत्रैः स्वैर् अन्योन्याबद्ध-बाहवः । कृष्णम् उच्चैर् जगुर् यान्त्यः कालिन्द्यां स्नातुम् अन्वहम् ॥ [भ्प् १०.२२.६] गोत्रैर् वर्गैः । ॥ १०.२२ ॥ श्री-शुकः ॥ ३०६ ॥ [३०७] तद्-व्रज-स्त्रिय आश्रुत्य [भ्प् १०.२१.३] इत्य् आदौ च स्व-सखीभ्योऽन्ववर्णयन्न् इत्य् उदाहार्यम् । तत्-परिकराः - तं वीक्ष कृष्णानुचरं व्रज-स्त्रियः [भ्प् १०.४७.१] इत्य् आदि । स्पष्टम् । ॥ १०.४७ ॥ सः ॥ ३०७ ॥
[306] vividha-gopa-caraṇeṣu [BhP 10.35.14] ity ādau ca tā jñeyāḥ | atha dravyāṇi | tatra tasya preyasyo yathā - uṣasy utthāya gotraiḥ svair anyonyābaddha-bāhavaḥ | kṛṣṇam uccair jagur yāntyaḥ kālindyāṃ snātum anvaham || [BhP 10.22.6] gotrair vargaiḥ | || 10.22 || śrī-śukaḥ || 306 || [307] tad-vraja-striya āśrutya [BhP 10.21.3] ity ādau ca sva-sakhībhyo'nvavarṇayann ity udāhāryam | tat-parikarāḥ - taṃ vīkṣa kṛṣṇānucaraṃ vraja-striyaḥ [BhP 10.47.1] ity ādi | spaṣṭam | || 10.47 || saḥ || 307 ||
English translation
English witness · section(s) 267
Anuccheda 267
The gopa sakhas are described in these words of srimad- Bhagavatam (10.12.2):
tenaiva sakam prthukah sahasrasah snigdhah susig-vetra-visana-venavah svan svan sahasropari-sankhyayanvitan vatsan puraskrtya viniryayur muda
"At that time, hundreds and thousands of cowherd boys came out of their respective homes in Vrajabhumi and joined Krsna, keeping before them their hundreds and thousands of groups of calves. The boys were very beautiful, and they were equipped with lunch bags, bugles, flutes, and sticks for controlling the calves."
In this verse the word "eva" (indeed) emphasizes the gopas' great attachment to Lord Krsna.
Prīti · Sanskrit §308 · English §268
Source[३०८] मण्डनम् - पूर्णाः पुलिन्द्य उरुगाय-पदाब्जेअ-राग-श्री-कुङ्कुमेन दयिता [भ्प् १०.२१.१७] इत्य् आदि ।
[308] maṇḍanam - pūrṇāḥ pulindya urugāya-padābjea-rāga-śrī-kuṅkumena dayitā [BhP 10.21.17] ity ādi |
English translation
English witness · section(s) 268
Anuccheda 268
The gopis' attachment to Krsna is also seen in these words of srimad-Bhagavatam (10.12.6):
yadi duram gatah krsno vana-sobheksanaya tam aham purvam aham purvam iti samsprsya remire
"Sometimes Krsna would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him, each one saying, ""I shall be the first to run and touch Krsna! I shall touch Krsna first!'' In this way they enjoyed life by repeatedly touching Krsna."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §309 · English §269
Source[३०९] वंशी-गोप्यः किम् आचरद् अयं कुशलं स्म वेणुः [भ्प् १०.२१.१७] इत्य् आदि । स्पष्टम् । ॥ १०.२१ ॥ ताः ॥ ३०९ ॥
[309] vaṃśī-gopyaḥ kim ācarad ayaṃ kuśalaṃ sma veṇuḥ [BhP 10.21.17] ity ādi | spaṣṭam | || 10.21 || tāḥ || 309 ||
English translation
English witness · section(s) 269
Anuccheda 269
The gopa sakhas' friendship with Lord Krsna is also seen in these owrds of srimad-Bhagavatam (10.14.45):
ucus ca suhrdah krsnam sv-agatam te 'ti-ramhasa naiko 'py abhoji kavala ehiitah sadhu bhujyatam
"They began to laugh, thinking that Krsna was not willing to leave their lunchtime company. They were very jubilant and invited Him, "Dear friend Krsna, You have come back so quickly! All right, we have not as yet begun our lunch, not even taken one morsel of food. So please come and join us and let us eat together."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.