SB 10.30.23 · Srimad-Bhagavatam

Devanagari

बद्धान्यया स्रजा काचित्तन्वी तत्र उलूखले । बध्नामि भाण्डभेत्तारं हैयङ्गवमुषं त्विति । भीता सुद‍ृक् पिधायास्यं भेजे भीतिविडम्बनम् ॥ २३ ॥

Verse text

baddhānyayā srajā kācit tanvī tatra ulūkhale badhnāmi bhāṇḍa-bhettāraṁ haiyaṅgava-muṣaṁ tv iti bhītā su-dṛk pidhāyāsyaṁ bheje bhīti-viḍambanam

Synonyms

baddhā — tied up ; anyayā — by another gopī ; srajā — with a flower garland ; kācit — one gopī ; tanvī — slender ; tatra — there ; ulūkhale — to the grinding mortar ; badhnāmi — I am binding ; bhāṇḍa — of the storage pots ; bhettāram — the breaker ; haiyam — gava — of the butter saved from the previous day’s milk ; muṣam — the stealer ; tu — indeed ; iti — thus speaking ; bhītā — afraid ; su — dṛk — with beautiful eyes ; pidhāya — covering ; āsyam — her face ; bheje — assumed ; bhīti — of fear ; viḍambanam — the pretense .

Translation

One gopī tied up her slender companion with a flower garland and said, “Now I will bind this boy who has broken the butter pots and stolen the butter.” The second gopī then covered her face and beautiful eyes, pretending to be afraid.

Translation (Visvanatha Cakravarti Thakura)

One gopī tied up her slender companion with a flower garland and said, "Now I will bind this boy who has broken the butter pots and stolen the butter." The second gopī then covered her face and beautiful eyes, pretending to be afraid.

Purport (Visvanatha Cakravarti Thakura)

When the sudden appearance of strong unmada was pacified, the identification with Krsna also slackened. Returning to their identities as gopis, seeing one gopi showing enthusiasm in imitating Krsna’s stealing butter and breaking the yogurt pots, Yogamaya played the role of Yasoda and performed the required actions. "O naughty child, you have stolen butter and run away. I will tie you up." Yogamaya, playing the role of a gopi imitating Yasoda, bound up a gopi with a garland. The gopi hid her face with her two hands, enacting fear.

Purport (Jiva Goswami)

One gopī acted as Yaśodā as previously described. The other gopī who was slender because of suffering from separation acted as Kṛṣṇa. Another gopī acted as the mortar. The gopī made movements with her eyes to suggest fear (sudṛk). She covered her face with her two hands, acting like a fearful child. She imitated his trembling and crying. They also enacted other pastimes.

Purport (Sanatana Goswami)

Now imitation predominantly mental is described. One gopīs, different from the others, a messenger who was more elderly (anayā), following behind acted as the mother. Or one gopīs who was most gentle, most outstanding acted as his mother. Previously his mother had bound him up with a very soft rope of cow hair. Or first with a garland, and then with another material (anayā) a gopī acting as Kṛṣṇa was bound. Attempting to tie him up many times, they were able to bind him with a garland. They acted according to their fancy. One gopī was thin. Because of the pain of separation she immediately became thin. Out of prema they imitated the Lord being controlled by his devotee. Tatra can mean “in that imitation” or among the gopīs (tatra) one became the mortar. One gopī imitated fear by moving her eyes and covered her face with her hands. This is a quality of a small child when he is afraid. She imitated his characteristics of fear: trembling, hairs standing on end, crying slightly and pitiful voice. By imitating fear, it is imitation of his mentality. Fear is a product of the mind. The Dāmodara pastime, which shows he is controlled by the devotee is the best of all pastimes. Thus it is at the end since one should conclude with sweetness: madhureṇa samāpayet. Since killing Dhenuka and Pralambha were done by Balarāma, they were not enacted. They did not imitate his stealing the gopīs clothing or attracting the wives of the brāhmaṇa, since they were shy. They did not consider the particular rasas of each pastime, since they concluded in the soul of the rasas (Kṛṣṇa) Breaking the Yamalāruna trees was not imitated as it was included in the Dāmodara pastime. The pastimes imitated are not in correct order because Śukadeva, in describing the gopīs bewilderment in separation attained a similar bhāva and gave up inspecting the sequence closely. Or the gopīs imitated the pastimes in the order written, for single to group enactments, and in that, from lesser to major pastimes. Or they manifested the pastimes from single to group enactments. Or because of pain in separation or absorption in the enactments they lost awareness of the correct order.