Devanagari
दृष्टो व: कच्चिदश्वत्थ प्लक्ष न्यग्रोध नो मन: ।
नन्दसूनुर्गतो हृत्वा प्रेमहासावलोकनै: ॥ ५ ॥
Verse text
dṛṣṭo vaḥ kaccid aśvattha
plakṣa nyagrodha no manaḥ
nanda-sūnur gato hṛtvā
prema-hāsāvalokanaiḥ
Synonyms
dṛṣṭaḥ
—
has been seen
;
vaḥ
—
by you
;
kaccit
—
whether
;
aśvattha
—
O aśvattha (holy fig tree)
;
plakṣa
—
O plakṣa (waved-leaf fig tree)
;
nyagrodha
—
O nyagrodha (banyan tree)
;
naḥ
—
our
;
manaḥ
—
minds
;
nanda
—
of Mahārāja Nanda
;
sūnuḥ
—
the son
;
gataḥ
—
has gone away
;
hṛtvā
—
after stealing
;
prema
—
loving
;
hāsa
—
with His smiles
;
avalokanaiḥ
—
and glances .
Translation
[The gopīs said:] O aśvattha tree, O plakṣa, O nyagrodha, have you seen Kṛṣṇa? That son of Nanda Mahārāja has gone away after stealing our minds with His loving smiles and glances.
Translation (Visvanatha Cakravarti Thakura)
[The gopīs said:] O aśvattha tree, O plakṣa, O nyagrodha, have you seen Kṛṣṇa? That son of Nanda Mahārāja has gone away after stealing our minds with His loving smiles and glances.
KB 10.30.5
The gopīs therefore began to question the trees and plants about Kṛṣṇa. There were various types of big trees and small plants in the forest, and the gopīs addressed them: “Dear banyan tree, have you seen the son of Mahārāja Nanda passing this way, laughing and playing on His flute? He has stolen our hearts and gone away. If you have seen Him, kindly inform us which way He has gone.
Purport (Visvanatha Cakravarti Thakura)
The gopis pose nine questions. Because the plaska or pilu and other trees mentioned in this verse are very tall, from far off they would be able to see Krsna. Because of this possibility, the gopis asked these trees. The plaksa tree is the pilu, vyagrodha is the banyan tree. Fearing the trees would ask , "Why are you asking?" the gopis said, "Though he is the son of pious Nanda, he has stolen the hearts of us women and fled away. His servants in the form of his bold glances with a special bewildering potion of prema which intoxicates all people, has entered through the door of our eyes into the city of our hearts and, stealing the jewel of our minds, has fled."
Standing silently for a short time in expectation of an answer, the gopis thought, " What use do we have of these trees? These unconscious entities have not replied to our question. What need do we have of these trees with impure hearts, with meager fruit, ignorance of how to help others, and without even flowers." Thinking in this way, the gopis left the trees and went elsewhere.
Purport (Jiva Goswami)
They address each of the trees individually out of respect, seeing them as dear to Kṛṣṇa. “Why do you ask about him?” He stole our minds, like gems, and then left. We have come here, having lost our direction. We ask about the thief from you decent trees. Because we had faith in the son of Nanda, we deposited our treasure with him. Nanda (giving bliss) is the cause of bliss for all the people of Vraja. But his son only gives suffering. They do not mention his name directly out of hatred. Also yad adharma-kṛtaḥ sthānaṁ sūcakasyāpi tad bhavet: the person who points out the sinner attains the same place as the sinner. (SB 1.17.22) Kaccit indicate a question. Have you seen him? He was playing in this direction. We will search for him, with some comfort from you.
Purport (Sanatana Goswami)
Has Kṛṣṇa been seen by you? Or has your Kṛṣṇa been seen? By stating a relationship with Kṛṣṇa, they indicate that the trees may have seen him. They could speak to the gopīs out of affection for him. Or they speak this way out of intense prema, thinking that others have their bhāva. They call to each tree individually, respecting them as devotees. The āśvattha is famous as a vibhūti of the Lord, a devotee. The Lord says to Arjuna “Know that I am in the banyan tree (nyāgrodha).” The plakṣa tree is their companion. These are the places of Viṣṇu, Śiva and Brahmā. The gopīs of course would not have this in mind when asking questions, since they were confused by separation. But I will elucidate things according to my promise to follow what Śrīdhara Svāmī explains in the five chapters, rather than according to the gopīs’ bhāva.
The questions are to the trees they see in front of them. They will be explained in the order found in the text. Nanda-suta indicates their master, with the suggestion that he is a rasika.
“Why do you ask about him?” He has stolen our minds, which are like gems, and departed. We have come here not knowing where he is. We ask you righteous trees about the thief. Kaccit indicates a question. Please tell us. They cannot complete the statement because of their disturbed state. We are searching for him with effort at this place. We infer that you have seen him.
He is nearby. Being consoled, we block the life airs from leaving and preserve our lives. The sentence is incomplete because they cannot answer properly since they are in great pain (unmattakavat).