Text 4.21

सङ्ग-विच्युतिः प्रवासः, तज्-जत्वाद् विप्रलम्भोऽपि तथोच्यते. स च किञ्चिद्-दूर-सुदूर-गमनात् द्वेधा. तत्राद्यो यथा,

saṅga-vicyutiḥ pravāsaḥ, taj-jatvād vipralambho'pi tathocyate. sa ca kiñcid-dūra-sudūra-gamanāt dvedhā. tatrādyo yathā,

When two lovers cease to meet, that is called pravāsa. Vipralambha (separation) is also stated in that way because vipralambha is generated from it. This kind of vipralambha has two subvarieties: One of the lovers has gone either a little far away or very far away.

This is an example of the first variety:

dhanyāḥ sma mūḍha-gatayo’pi hariṇya etā yā nanda-nandanam upātta-vicitra-veṣam |
ākarṇya veṇu-raṇitaṃ saha-kṛṣṇa-sārāḥ pūjāṃ dadhur viracitāṃ praṇayāvalokaiḥ ||

dhanyāḥ—fortunate (or worthy of the wealth [of love]^[1]); sma—(a verse filler); mūḍha-gatayaḥ api—although their movements are indolent (or although their intelligence is dull); hariṇyaḥ—does; etāḥ—these; yāḥ—which [does]; nanda-nandanam—Nanda’s son; upātta-vicitra-veṣam—by whom an amazing attire was taken; ākarṇya—after hearing; veṇu-raṇitam—the sound of the flute; saha-kṛṣṇa-sārāḥ—accompanied by the kṛṣṇa-sāra deer (“they for whom Kṛṣṇa is best” or “they who cause [their wives] go to Kṛṣṇa”); pūjām dadhuḥ—they did an homage; viracitām—performed; praṇaya-avalokaiḥ—with sidelong looks of love.

Although slow-witted, these does have become fortunate. Upon hearing the sound of the flute, they, who were with their mates, the kṛṣṇa-sāra deer, paid homage, performed with sidelong glances of love, to Him, Nanda’s son, who had donned a colorful attire.

Alternatively: Although their movements become indolent upon hearing the sound of the flute, these does accompanied by the kṛṣṇa-sāra bucks have become worthy of the wealth of prema. The does showed courteous regard, performed with sidelong glances of love, to Nanda-nandana, who was wearing an amazing apparel. (Bhāgavatam 10.21.11)

Commentary:

Viśvanātha Cakravartī comments:

kiñca, tāḥ saha-kṛṣṇa-sārāḥ patibhiḥ sahitā eva. ayam arthaḥ, kṛṣṇa eva prīti-viṣayatvena sāro yeṣāṃ te yathārtha-nāmānas tāsāṃ patayaḥ sva-patnīḥ kṛṣṇānurāgiṇīr ālakṣya sva-gārhasthyam eva dhanyaṃ mānayanto ’tihṛṣyantoḥ anvanugacchatas tāḥ kṛṣṇam abhisārayanti, asmat-patayas tu kṛṣṇa-gandhāyāpi druhyanti, dhig asmaj-jīvitam iti.

“Moreover, the does are only with the mates (saha-kṛṣṇa-sārāḥ = patibhiḥ sahitāḥ eva). The gist is as follows: “[The gopīs say:] The bucks, for whom the best one, in terms of being an object of affection, is only Kṛṣṇa (kṛṣṇa-sārāḥ = kṛṣṇa eva prīti-viṣayatvena sāro yeṣāṃ te), are suitably named and are the mates of those does. Perceiving that their wives had anurāga for Kṛṣṇa, they, who were thrilled by considering being a husband a blessed state, made them, who were following, approach Kṛṣṇa (kṛṣṇa-sārāḥ = tāḥ kṛṣṇam abhisārayanti). However, our husbands are hostile even to Kṛṣṇa’s scent. Fie on our lives!”” (Sārārtha-darśinī 10.21.11)

The word kṛṣṇa-sāra is the name of a particular kind of antelope, thus here Viśvanātha Cakravartī explains two implied double meanings of the word kṛṣṇa-sāra.

Baladeva Vidyābhūṣaṇa expounds an implied vyatireka ornament (contrast):

sumatayo’pi vayaṃ trapādharma-bhayāt kāntam anabhisarantyaḥ sva-janma viphalayāmas trapādihīnās tu mūḍha-matayo’pi janma saphalayantīty anyāḥ prāhuḥ, dhanyā iti,

“Other gopīs speak this verse, “Though we are witty, we, who are not approaching our lover due to bashfulness and also due to fear of moral ethics, are making our lives unsuccessful. However, the does, who are shameless, are making their lives successful although they are slow-witted”” (Vaiṣṇavānandinī 10.21.11).

The verse falls in the category of rasābhāsa (semblance of a rasa) because animals are an aspect of the ālambana. This is a deformity in the vibhāva aspect of the rasa,^[2] although the gopīs are only superimposing their own prema (love) unto the does. Therefore below Baladeva Vidyābhūṣaṇa gives another example.

Footnotes and references:

[1]:

The rule is: daṇḍādibhyo ya-rāmaḥ, “The affix ya is applied after the word daṇḍa and so on [in the meaning of tad arhati, “he/ she/ it deserves that”]” (Hari-nāmāmṛta-vyākaraṇa 1191) (daṇḍādibhyaḥ, Aṣṭādhyāyī 5.1.66). In the elaboration,Jīva Gosvāmī specifies that the word dhanya (one worthy of wealth), from the word dhana, is included: daṇḍyaḥ vadhyaḥ kaśyaḥ yugyaḥ muṣalyaḥ madhuparkyaḥ arghyaḥ medhyaḥ dhanyaḥ. (HNV 1191 vṛtti)

[2]:

vibhāva-vairūpyam—vaidagdhyaujjvalya-viraho vibhāvasya virūpatā |
latā-paśu-pulindīṣu vṛddhāsv api sa vartate || (Bhakti-rasāmṛta-sindhu 4.9.18)