hantāyam adrir abalā hari-dāsa-varyo

हन्तायमद्रिरबला हरिदासवर्यो
यद्रामकृष्णचरणस्परशप्रमोदः ।
मानं तनोति सहगोगणयोस्तयोर्यत्
पानीयसूयवसकन्दरकन्दमूलैः ॥

hantāyam adrir abalā hari-dāsa-varyo
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ |
mānaṁ tanoti saha-go-gaṇayos tayor yat
pānīya-sūyavasa-kandara-kanda-mūlaiḥ ||
(Śrīmad Bhāgavatam: 10.21.18)

“Hanta!
O ladies!
This mountain is the best of Hari’s servants
Since he is possessed of great delight
At the touch of Rāma and Kṛṣṇa’s feet,
And since he offers honor to them,
Along with their cows and company,
With beverages, fine grass, hollows, bulbs, and roots.”

Commentary

hanteti harṣe | he sakhyo’yam adrir govardhano dhruvaṁ hari-dāseṣu śreṣṭhaḥ | kutaḥ? ity ata āhuḥ—yasmād rāma-kṛṣṇayoś caraṇa-sparśena pramodo yasya saḥ tṛṇādy-udgama-nibhena romaharṣa-darśanāt | kiṁ ca yad yasmān mānaṁ tanoti saha gobhir gaṇena sakhi-samūhena ca vartamānayos tayoḥ | kaiḥ? pānīyaiḥ sūyavasaiḥ śobhana-tṛṇaiḥ kandaraiś ca kanda-mūlaiś ca yathocitam | ato’yam atidhanya ity arthaḥ ||
(Bhāvārtha-dīpikā)

“Hanta is in the sense of elation. O friends! This mountain, Govardhana, is verily the best among Hari’s servants. [When this is stated, someone may ask,] ‘Why?’ Thus, they say, ‘Since (yat) he has great delight by virtue of the touch of Rāma and Kṛṣṇa’s feet’ on account of observation of horripilation [in him] by way of the similarity [in appearance] of [horripilation to] growing grass and so on [that is visible on Govardhana’s slopes and so on]. Furthermore, [this mountain is the best among Hari’s servants], ‘Since (yat) he offers honor to them present [upon him] along with their cows and company (gaṇa), that is, circle of friends. ‘With what [does Govardhana honor them]?’ With drinking water, fine grasses, hollows, bulbs, and roots, as appropriate. Therefore, this [mountain] is exceedingly fortunate. This is the meaning.”

aho yatra yatra kṛṣṇaḥ prayāti, tatra tatra prayāṇa-samarthānāṁ pulindīnām āsāṁ bhāgyaṁ dūre’stu, sthiro’py ayaṁ śrī-govardhanaḥ parama-bhāgyavān ity āhuḥ—hanteti | ayam iti tadānīṁ śrī-govardhanāntika eva tāsāṁ nivāsena sākṣād aṅgulyā darśanāt | yad vā śrī-kṛṣṇa-priyatamatvena tasya sadā sākṣād iva parisphūrteḥ, kiṁ vā paramādareṇa tan-nāmāgrahaṇāt | jagato’śeṣaṁ pāpaṁ duḥkhaṁ cittaṁ ca yathāyathaṁ haratīti hariḥ | tat-svabhāvakeṣu tasya dāseṣu madhye śreṣṭhaḥ, prakṛṣṭo modo harṣo romāñca-svedānandāśruvādi-svarūpa-tṛṇādy-udgamārdratā-jala-bindu-sravādi-lakṣaṇaḥ | tanotīti sarvair anyair api kriyamāṇaṁ mānam ayaṁ vistāreṇa karotīty arthaḥ | go-śabdenānye’pi paśavas tad-upalakṣyāḥ | pānīyāni peyāni jala-madhvādīni, sūyavasāni komalāni puṣṭi-vardhanāni dugdha-sampādakāni | dīrghatvam ārṣam, chando’nurodhāt | yad vā pānīyaṁ suvate kṣaranti pānīyasūni mṛdūni yavasāni | yad vā sūsavaḥ prasavaḥ puṣpa-phalādi, bhūḥ iti kvacit pāṭhaḥ | bhū-upaveśārthaṁ sundara-sthānam ity arthaḥ | kandarā guhāḥ, taiś ca tatratya-ratna-paryaṅka-pīṭha-pradīpādarśādayo’py upalakṣyāḥ | kanda-mūlayor avāntara-bhedaḥ pūrvaṁ likhita eva | yathā-sambhavaṁ tais teṣāṁ māno jñeyaḥ | tatra paśūnāṁ jalaiḥ sūyavasaiḥ sadā kandaraiś ca kadācit kanda-mūlair api teṣāṁ kvacid bhakṣyaiḥ gopānāṁ ca sarvadā sarvair eva tatra jemanopaveśādy-arthaḥ sūyavasāni jñeyāni | he abalā iti tatra tatra yuṣmākaṁ śakty-abhāvena kathañcid dāsya-mātram api na ghaṭetety aho batābhāgya-vaibhavam iti bhāvaḥ | anyat tair vyākhyātam | athavā ramate sadā krīḍatīti, ramayati sukhayatīti vā rāmo yaḥ kṛṣṇaḥ, yad vā tathaiva rāmau yau kṛṣṇa-caraṇau nija-sparśena pādābja-vinyāsa-padeṣu sadyo navanītī-kṛta-śilābhiḥ sukomalena tatra coṣṇa-kāle suśītalena śīta-kāle coṣṇenety ādi-bahu-vidhena prakarṣeṇa modayatīti tathā saḥ | kiṁ ca tayor asaṅkhyeyatvādinā suprasiddhayoḥ go-gaṇayoḥ, jātāv-ekatvam, gauś ca gaṇaś ca śrī-balarāma-śrīdāmādi-sahacara-vargas tayoḥ saha tena sahitayoḥ | kiṁ vā, ekadaiva yadā taṁ prati tadaiva tau prati cety arthaḥ | yad vā rāmaṁ jagan-manoramaṁ yat kṛṣṇasya caraṇam ācaraṇaṁ vihāras tasya sparśena sparśanena dānena pramodo yasya saḥ | ‘viśrāṇanaṁ vitaraṇaṁ sparśanam’ ity amaraḥ | sarvathā sadā tat-krīḍā-sampādanotsuka ity arthaḥ | yad vā tena pramodayati tam asmān vā jagad eva veti tathā saḥ | tat-krīḍā-sampādanatas tac-chravaṇādinā sarva-duḥkha-haraṇāt sevā-vistāraṇāc ca sarveṣām evānanda-bhara-siddheḥ | yad vā rāmayoḥ kṛṣṇa-caraṇayor iva sparśa-pramodo yasya, etat-sparśena tat-sparśanānandasyaiva siddheḥ, hari-dāsa-varyatvena nirantara-vicitra-prema-vihāra-śreṇībhis tac-caraṇa-sparśamayatāyā ivāsmin sampatter iti dik | alam ativistareṇa |
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā)

“Aho! Let alone the fortune of the Pulindīs, who are able to go wherever Kṛṣṇa goes, even this immobile Śrī Govardhana is supremely fortunate! This they state: hanta … [i.e., they speak SB 10.21.18). ‘This’ (ayam) is [stated by the gopīs] because of their directly pointing out [Govardhana as they are talking] with [their] fingers on account of [their] dwelling right near Śrī Govardhana at that time [of their speaking this statement], or, alternately, [they say ‘this’ (ayam) with reference to Śrī Govardhana] because of [his] always appearing as though directly [in front of them] by virtue of [his] being most dear to Śrī Kṛṣṇa, or, alternately, [they say ‘this’ (ayam) with reference to Śrī Govardhana] because of [their] non-mention of his name out of great respect [for Govardhana]. [The name] Hari refers to he who aptly takes away all the sins, sufferings, and hearts [of the people] of the world [i.e., he who removes everyone’s sins and sufferings and captivates their hearts]. Among his servants, who are [also] possessed of that nature [which he has, i.e., who also remove people’s sins and sufferings and capture their hearts], [this mountain is] the best and possessed of great delight (pramoda), that is, elation, in the form of growing grass and so forth, moisture, flowing drops of water, and so on, the essential natures of which are horripilation, perspiration, tears of bliss, and so on [i.e., this mountain is possessed of great delight in the form of growing grass that is its way of horripilating, moisture that is its way of perspiring, flowing water that is its way of shedding tears of bliss, and so on]. This [mountain] offers, meaning, elaborately presents, the honor being given [to Śrī Kṛṣṇa] even by all others [i.e., this mountain renders service to Kṛṣṇa, offers honor to him, shows affection to him, and so on in all the various ways that Kṛṣṇa’s cows, servants, companions, elders, and so forth do so]. By the word ‘cow’ (go), other animals too are inferable from them [i.e., the mention of ‘cow’ (go) indicates the presence of buffaloes, sheep, and other animals as well]. ‘Beverages’ (pānīyāni) refers to water, honey, and other things that can be drunk. ‘Fine grass’ (sūyavasāni) refers to that [grass] which is soft, increasing of development, and productive of milk. The longness [of the ū in the word sūyavasa] is seer’s usage out of regard for the meter. Alternately, [the compound pānīya-sūyavasa can be read instead as pānīyasū-yavasa, in which case the meaning becomes] grasses (yavasāni) that yield (sū—suvate), that is, release, water (pānīyam), meaning, [which are] soft. Alternately, [the reading can be taken to be pānīya-sū-yavasa, in which case sū means] sūsavaḥ, that is, production (prasavaḥ), meaning, flowers, fruits, and so on [i.e., the compound can be read as pānīya-sū-yavasa, which means Govardhana offers honor with beverages (pānīya), fruits, flowers, and other plant products (sū), and grasses (yavasa)]. Bhū is [also] sometimes a reading [i.e., sometimes the reading is pānīya-bhū-yavasa], the meaning being a beautiful place for the purpose of sitting on the ground [i.e., in the case of the reading pānīya-bhū-yavasa, the meaning is that Govardhana offers honor with beverages (pānīya), pleasant sitting places (bhū), and grasses (yavasa)]. ‘Hollows’ (kandarāḥ) means caves, and by [mention of] these also the jewels, bedsteads, seats, lamps, mirrors, and so on present there [upon Govardhana] are also inferable. The respective distinction between bulbs and roots was described earlier [in regard to SB 10.20.28, where it was explained that bulbs are those that appear above ground and roots are those that remain inside it]. Honor for them [i.e., for Kṛṣṇa, his cows, and his friends expressed] with these [i.e., the aforementioned beverages, fine grasses, and so on] as is possible is to be understood [i.e., the mention of Govardhana offering honor with beverages, fine grasses, and so on to Kṛṣṇa, his cows, and his friends should be understood to refer to Govardhana offering honor with whichever of the aforementioned items beginning with drinking water that are possible and suitable for each recipient].
“In this regard, [honor is offered by this mountain] for animals always with water and fine grass, and sometimes with hollows, and for them on occasion [with] edible bulbs and roots too. [Honor is offered by this mountain] For the cowherds, furthermore, always with all of these. In this case, fine grasses are to be understood to be for the sake of sitting, eating, and so on.

“‘O ladies!’ [lit., ‘O you all of little strength’] (abalāḥ) is [said in the following sense]: ‘Because of your lack of ability (śakti) in these respects, no service of any kind has occurred by any means [on your part, i.e., because you lack the great capacities that this mountain has and are thus possessed of little strength, we feel you haven’t been able to render any service to Kṛṣṇa at all]. Aho! Bata! The greatness of your misfortune!’ This is the purport.

“The rest was explained by him [viz., Śrī Svāmīpāda, and in his explanation the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ was interpreted to describe Govardhana as ‘he who has great delight at the touch of Rāma and Kṛṣṇa’s feet’]. Alternately, [the sub-compound Rāma-Kṛṣṇa in the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ can be interpreted to mean] Kṛṣṇa, who is rāma, meaning, he who takes pleasure (ramate), that is, always plays, or he who causes pleasure (ramayati), that is, causes happiness [i.e., alternately, the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ can be interpreted to describe Govardhana as ‘he who has great delight at the touch of the feet of Kṛṣṇa, who always plays, or, causes happiness]. Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ describes Govardhana as] he is such that he causes delight greatly for Kṛṣṇa’s feet, which are pleasing (rāma) in the very same way [as was explained in the previous interpretation], in numerous ways, such as with his own touch, which is [felt by Śrī Kṛṣṇa to be] very soft by virtue of [his] pebbles immediately being made like butter [i.e., becoming butter-soft] in places where those lotus feet [of Śrī Kṛṣṇa] are placed, and which becomes very cooling at times of warmth and warm at times of cold.

“Moreover, ‘to them’ (tayoḥ) refers to the greatly celebrated cows and company [of Śrī Kṛṣṇa] on account of [their] being uncountable [in size] and so on. The singularity is in the sense of a class (jāti) [i.e., the singular is used in the words go and gaṇa in the compound to refer to classes and thus alludes to a plurality of cows and friends of Śrī Kṛṣṇa]. [The sense is thus] The cows, and the company (gaṇa), that is, the party of Śrī Balarāma, Śrīdāma, and other companions. [So,] ‘To them’ (tayoḥ) refers to this twofold accompaniment along with him [viz., Śrī Kṛṣṇa]. Alternately, indeed simultaneously every time also towards these two [viz., the cows and the friends] when towards him [viz., Kṛsṇa] is the meaning [i.e., alternately the sense is that Govardhana also honors Kṛṣṇa’s cows and Kṛṣṇa’s friends along with Kṛṣṇa every time he honors Kṛṣṇa].

“Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ describes Govardhana as] he whose great delight (pramoda) is by way of granting (sparśa—sparśana) [i.e., facilitating] the activity (caraṇa—ācaraṇa), that is, the sport, of Kṛṣṇa, who is pleasing (rāma), that is, pleasing to the minds of [everyone in] the world, as per Amara [i.e., as per the synonyms for the word dāna (granting) listed in Amara-kośa]: Viśrāṇana, vitaraṇa, and sparśana. The meaning is [that Govardhana is] he who is always and in all respects eagerly desirous of the bringing about his [viz., Śrī Kṛṣṇa’s] play. Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ describes Govardhana as] he who thus thereby [i.e., by way of facilitating Śrī Kṛṣṇa’s play] causes great delight for him [viz., Kṛṣṇa], or, us, or the whole world, on account of the manifestation of an abundance of bliss verily for all as a result of bringing about his play by way of the removal of the suffering of all through hearing and so forth of that [play], and by way of the expansion of [the opportunity for] service [to Śrī Kṛṣṇa that occurs when Śrī Kṛṣṇa’s play is facilitated in this way].

“Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ describes Govardhana as he] the great delight of whose touch is like that of the feet of Kṛṣṇa, which are pleasing (rāma), on account of the manifestation verily of the bliss of touching them [i.e., Śrī Kṛṣṇa’s feet] by way of the touch of this [i.e., of this mountain, viz., Govardhana], that is, because of [there occurring] an attainment in [the touch of] this [mountain] like that of being filled with the touch of those feet [of Śrī Kṛṣṇa] by way of the continuous series of wonderful prema-sports [Śrī Kṛṣṇa performs upon this mountain] by virtue of [this mountain’s] being the best of Hari’s servants [i.e., Govardhana is he who by his touch causes one to feel as though one has received the touch of Śrī Kṛṣṇa’s feet since Śrī Kṛṣṇa is always present and engaged in an endless stream of pastimes of prema upon Govardhana by virtue of Govardhana’s being the best of Hari’s servants, that is, by virtue of Govardhana’s providing a most ideal environment for Śrī Kṛṣṇa’s play]. This is the direction. Enough excessive elaboration.”

goṣṭhy-antara-vārtāpi tathaiva rasāntarācchannā, ata evam āhur dvābhyām—hanteti | ayam iti tadānīṁ śrī-govardhanāntika eva tāsāṁ nivāsena sākṣād aṅgulyā darśanāt | jagato’śeṣaṁ pāpaṁ dukhaṁ cittaṁ ca yathāyathaṁ haratīti hariḥ | tad-adhiṣṭhātā-devaḥ śāstre loke ca prasiddhaḥ, tat-svabhāvakeṣu tasya dāseṣu madhye śreṣṭhaḥ, tad-varyatvam eva phalābhivyakti-dvārā darśayati—yad rāmeti | prakṛṣṭo modo harṣaḥ romāñca-svedānānandāśruvādi-svarūpa-tṛṇādy-udgamārdratā-jala-bindu-sravādi-lakṣaṇaḥ |tanotīti sarvair anyair api kriyamāṇaṁ mānamayaṁ vistāreṇa karotīty arthaḥ | pānīyāni peyāni jala-madhvādini | sv iti dīrghatvam ārṣaṁ chando’nurodhāt | sūyavasāni komalāni puṣṭi-vardhanāni dugdha-sapmādakāni | yad vā pānīyaṁ suvate kṣaranti pānīya-suvo nirjharāḥ | bhū iti kvacit pāṭhaḥ | upaveśādy-arthaṁ sundara-sthānam ity arthaḥ | kandarāḥ guhāḥ, taiś ca tatratya-ratna-paryaṅka-pīṭha-pradīpādarśādayo’py upalakṣyāḥ | yathā-sambhavaṁ ca tais teṣāṁ māno jñeyaḥ | he abalā iti tatra tatra yuṣmākaṁ śakty-abhāvena etādṛśa-sevā-bhāgyaṁ na ghaṭeta, ity aho batābhāgya-vaibhavam iti bhāvaḥ | anyat taiḥ | tatra ca ‘akṣaṇvatām’ itivad avahitthāyām apy arthāntara-vyaktir yathā ‘rāmo nīla-cāru-site triṣu’ ity amara-kośād | rāmo ramaṇīyo yaḥ kṛṣṇas tasya caraṇayoḥ sparśena pramodo yasya saḥ | tayoś caraṇayoḥ | yad vā tādṛśa-kṛṣṇa-caraṇayoḥ sparśa-pramodo yasmāt, ṛtv-anurūpa-śaityādi-guṇakatvena sva-śilānāṁ vidhānāt | yad vā rāmaṁ krīḍā-rūpaṁ yac chrī-kṛṣṇasya caraṇam ācaraṇaṁ tasya sparśena sparśanena dānena pramodo yasya saḥ | ‘viśrāṇanaṁ vitaraṇaṁ sparśanam’ ity amaraḥ | sarvadā sadā tat-krīḍā-sampādanotsuka ity arthaḥ | yad vā tena pramodayati tam asmān jagac ceti tathā saḥ | yad vā tadṛśa-kṛṣṇa-caraṇayor iva sparśa-pramodo yasya etat-sparśanena tat-sparśanānandasyaiva siddheḥ, nirantara-vicitra-prema-vihāra-śreṇībhis tac-caraṇa-sparśamayatā ivāsmin sampatteḥ | tasyeti vaktavye tayoś caraṇayor ity ādareṇa |
(Laghu Vaiṣṇava-toṣaṇī-ṭīkā)

“Although this is a discussion within a fellowship, indeed as such it is covered by another rasa. Thus, they speak in this way with two [verses]: hanta … [i.e., they speak SB 10.21.18–19]. ‘This’ (ayam) is [stated by the gopīs] because of their directly pointing out [Govardhana as they are talking] with [their] fingers on account of [their] dwelling right near Śrī Govardhana at that time [of their speaking this statement], or, alternately, [they say ‘this’ (ayam) with reference to Śrī Govardhana] because of [his] always appearing as though directly [in front of them] by virtue of [his] being most dear to Śrī Kṛṣṇa, or, alternately, [they say ‘this’ (ayam) with reference to Śrī Govardhana] because of [their] non-mention of his name out of great respect [for Govardhana]. [The name] Hari refers to he who aptly takes away all the sins, sufferings, and hearts [of the people] of the world [i.e., he who removes everyone’s sins and sufferings and captivates their hearts]. He [viz., Hari] is well known in the śāstra and in society as the presenting Deva thereof [i.e., of Govardhana]. Among his [i.e., Govardhana’s] servants, who are [also] possessed of that nature [which he has, i.e., who also remove people’s sins and sufferings and capture their hearts], [this mountain is] the best. They show his excellence specifically by way of [describing] a manifestation of the result [thereof]: yad rāma … [i.e., they speak the second line of SB 10.21.18]. He is possessed of great delight (pramoda), that is, elation, in the form of growing grass and so forth, moisture, flowing drops of water, and so on, the essential natures of which are horripilation, perspiration, tears of bliss, and so on [i.e., this mountain is possessed of great delight in the form of growing grass that is its ways of horripilating, moisture that is its way of perspiring, flowing water that is its way of shedding tears of bliss, and so on]. This [mountain] offers, meaning, elaborately presents, the honor being given [to Śrī Kṛṣṇa] even by all others [i.e., Govardhana renders service to Kṛṣṇa, offers honor to him, shows affection to him, and so on in all the various ways that Kṛṣṇa’s cows, servants, companions, elders, and so forth do so]. ‘Beverages’ (pānīyāni) refers to water, honey, and other things that can be drunk. The longness [of the vowel] in [the prefix] sū is seer’s usage out of regard for the meter. ‘Fine grass’ (sūyavasāni) refers to that [grass] which is soft, increasing of development, and productive of milk. Alternately, [the compound pānīya-sūyavasa can be read instead as pānīyasū-yavasa, in which case the meaning becomes] that which yield (sū—suvate), that is, release, water (pānīyam), meaning, waterfalls [and grasses (yavasāni)]. Bhū is [also] sometimes a reading [i.e., sometimes the reading is pānīya-bhū-yavasa], the meaning being a beautiful place for the purpose of sitting on the ground [i.e., in the case of the reading pānīya-bhū-yavasa, the meaning is that Govardhana offers honor with beverages (pānīya), pleasant sitting places (bhū), and grasses (yavasa)]. ‘Hollows’ (kandarāḥ) means caves, and by [mention of] these also the jewels, bedsteads, seats, lamps, mirrors, and so on present there [on Govardhana] are also inferable. Honor for them [i.e., for Kṛṣṇa, his cows, and his friends expressed] with these [i.e., with the aforementioned beverages, fine grasses, and so on] as is possible is to be understood [i.e., the mention of Govardhana offering honor with beverages, fine grasses, and so on to Kṛṣṇa, his cows, and his friends should be understood to refer to Govardhana offering honor with whichever of the aforementioned items beginning with drinking water that are possible and suitable for each recipient].

“The rest is according to him [viz., Śrī Svāmīpāda, and in his explanation the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ was interpreted to describe Govardhana as ‘he who has great delight at the touch of Rāma and Kṛṣṇa’s feet’]. Furthermore in this regard, there is an expression of another meaning even in the midst of [the gopīs] dissimulation (avahitthā), as in akṣaṇvatām … [i.e., as was also expressed by them in the opening verse of this Veṇu-gītā, SB 10.21.7] as per the Amara-kośa (3.3.140) [i.e., the statement therein], ‘[The word] Rāma is [used] in the senses of blue (nīla), charming (cāru), and white (sita) in the three [genders]: [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ alternately describes Govardhana as] he who has great delight is at the touch of the feet of Kṛṣṇa, who is pleasing (rāma) [i.e., although the gopīs engage in dissimulation by speaking not of Kṛṣṇa alone but of Kṛṣṇa along with Balarāma by way of mentioning ‘Rāma’ to be present with Kṛṣṇa, still their attraction to Kṛṣṇa specifically is expressed through this verse since the word rāma can alternately refer not to Balarāma but rather act as an adjective of Kṛṣṇa: Kṛṣṇa is rāma, meaning, pleasing (ramaṇīya)]. ‘To them’ (tayoḥ) refers to the two feet [of Śrī Kṛṣṇa in the case of this second interpretation]. Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥ describes Govardhana as he] because of whom there occurs a great delight of touch for the feet of Kṛṣṇa, which are such [i.e., which are pleasing (rāma), as was stated in the previous interpretation], on account of [his] arrangement of his own stones as being causes of the qualities of coldness and so on in accord with the season [i.e., because he makes his stones just the right temperature to cause delight for Śrī Kṛṣṇa’s feet].

“Alternately, [the compound Rāma-Kṛṣṇa-caraṇa-sparaśa-pramodaḥdescribes Govardhana as he] the great delight of whose touch is like that of the feet of Kṛṣṇa, which are such [i.e., pleasing (rāma)], on account of the manifestation verily of the bliss of touching them [i.e., Śrī Kṛṣṇa’s feet] by way of the touch of this [i.e., of this mountain, viz., Govardhana], that is, because of [there occurring] an attainment in [the touch of] this [mountain] like that of being filled with the touch of those feet [of Śrī Kṛṣṇa] by way of the continuous series of wonderful prema-sports [Śrī Kṛṣṇa performs upon this mountain] by virtue of [this mountain’s] being the best of Hari’s servants [i.e., Govardhana is he who by his touch causes one to feel as though one has received the touch of Śrī Kṛṣṇa’s feet since Śrī Kṛṣṇa is always present and engaged in an endless stream of pastimes of prema upon Govardhana by virtue of Govardhana’s being the best of Hari’s servants, that is, by virtue of Govardhana’s providing a most ideal environment for Śrī Kṛṣṇa’s play]. When ‘to him’ (tasya) is to be said [i.e., because one would expect to find mention of ‘to him’ (tasya) rather than ‘to them’ (tayoḥ) in this statement], ‘to them’ (tayoḥ), that is, to those two feet [of Śrī Kṛṣṇa, is [to be understood to have been said] out of adoration.”

svabhāva-saṅgopanāśakti-pakṣe rāmo ramaṇaṁ krīḍā, tad-yuktasya kṛṣṇasya caraṇayoḥ sparśena pramodo yasya | tayoś caraṇayoḥ |
(Krama-sandarbha-ṭīkā)

“From the view of inability to conceal one’s nature, [Govardhana is he] whose delight is because of the touch of the feet of Kṛṣṇa, he who is replete with pleasure (rāma), that is, play. Tayoḥ refers to the two feet [of Śrī Kṛṣṇa].”

he sakhi kṛṣṇānugraho mahad-anugrahaṁ vinā na syāt | mahān govardhanād anyo’pi nāsti | tad asmābhir ayam evārādhya ity āśayenānyā ūcuḥ—hantety ādi | he abalāḥ! hanta harṣe | ayam adrir govardhano hari-dāsānāṁ madhye varyaḥ śreṣṭhaḥ | katham anumitam? ity āhuḥ—yad iti | yad yasmāt rāma-kṛṣṇa-caraṇa-sparśena pramodo yasya | tad eva katham avagatam? tatrāhuḥ—mānaṁ tanoti | kayoḥ? tayoḥ, na kevalaṁ tayor eva, saha-go-gaṇayoḥ | kaiḥ? pānīyaṁ ca sūyavasāś ca sutṛṇāni ca | dīrgha ārṣaḥ | kandarāṇi kandāś ca mūlāni ca kanda-mūlayor avāntara-bhedaḥ | kandāḥ kaserukādayaḥ | mūlāni tad-itarāṇi bhakṣaṇa-yogyāni, athavā tarv-ādi-mūlāni chāyā-dānāt taiḥ | ata evamvidha-sevā-paro hi mahān bhavatīti |
(Bṛhat Krama-sandarbha-ṭīkā)

“‘O friend! Kṛṣṇa’s favor shall not come about without [receiving] the favor of a mahat [lit., ‘a great one’], and there is no one else besides the mahat Govardhana [i.e., there is no mahat so great as Govardhana]. Therefore, he specifically is to be worshiped by us.’ With this intention, others [other gopīs] say hanta … [i.e., they speak SB 10.21.18]. O ladies! Hanta is in the sense of elation. This mountain, Govardhana, is the best (śreṣṭhaḥ) among the servants of Hari. ‘How is this inferred?’ [Others may ask.] Thus, they say yat …: since (yat) [this mountain is he] whose delight is because of the touch of Rāma and Kṛṣṇa’s feet. ‘How is that specifically known?’ [may also be asked.] In this regard, they say, ‘He honors’ (mānaṁ tanoti). Whom? Those two (tayoḥ) [viz., Rāma and Kṛṣṇa], and not only just those two, [he honors them] ‘Along with their cows and company’ (saha-go-gaṇayoḥ). With what [does he honor them]? Drinking water, and fine grasses (sūyavasa). The longness [of the first vowel, i.e., the ū in sūyavasa] is seer’s usage. [He also honors them with] Hollows, bulbs, and roots. There is a respective distinction between bulbs and roots. ‘Bulbs’ refers to giant bulrush and so on. ‘Roots’ refers to those that are edible other than these. Alternately, [‘roots’ refers to] the roots of trees and so on because of their giving shade. With these [this mountain honors Rāma and Kṛṣṇa along with their cows and friends]. Thus, since he is devoted to [the] service [of Kṛṣṇa] in this way, he [i.e., this mountain, Govardhana] is a mahat.”

hanta sakhyo mahad-āśrayaṇaṁ vinā naiva manorathaḥ phalati | mahattvaṁ ca hari-bhaktānām eva teṣām api madhye śrī-govardhano girīndra eva mukhya iti gārgī-mukhāt śrutam | tad adya tatratya-mānasa-gaṅgāyāṁ snātvā tad-adhidaivatasya śrī-hari-deva-nāmno nārāyaṇasya darśanārthaṁ yāma ity atra guru-janānām api naiva vipratipattiḥ | kṛṣṇo’pi tatraiva khelatīti yuktiṁ niścitavatyaḥ sva-ramaṇaṁ tam abhisiṣīrṣavaḥ śrī-govardhanam eva sa-gaṇa-kṛṣṇa-vāñchita-sādhakaṁ sva-vāñchita-siddhy-arthaṁ stuvanti | hanteti vismaye | hari-dāseṣu nāradādiṣv api madhye mukhyā ye trayo hari-dāsā yudhiṣṭhiroddhava-govardhanānteṣv api madhye ayam adrir eva hari-dāsa-varyaḥ | ‘hari-dāsasya rājarṣe rājasūyaṁ mahodayam’ iti yudhiṣṭhire, ‘kṛṣṇaṁ saṁsmārayan reme hari-dāso vrajaukasām’ ity uddhave, ‘hantāyam adrir abalā hari-dāsa-varyaḥ’ ity asmin parvate’pi hari-dāsa-pada-prayogāt | yasmād rāma-kṛṣṇayoś caraṇa-sparśena śilā-dravādy-abhivyañjitaḥ pramodo yasya saḥ | caraṇa-sparśe sati śilānāṁ paṅka-sādharmya-prāptyā dhvaja-vajrāṅkuśādimac-caraṇa-cihnaṁ nirjhara-tṛṇodgamādayo’śru-pulakādayo’pi pramoda-vyañjakā jñeyāḥ | atra rāma-pada-prayogo bhāva-gopanārthaḥ | śleṣeṇa ‘rāmo nīla-cāru-site triṣu’ ity amara-koṣāt ramaṇīyo yaḥ kṛṣṇas tasya | he abalā iti | pati-pāravaśyavatīnāṁ yuṣmākaṁ tad-āśrayaṇam eva balaṁ budhyate iti bhāvaḥ | yad yataḥ pramodād eva hetoḥ mānaṁ tat-prasādanīṁ pūjāṁ tanoti | saha-gobhir gaṇena sakhi-samūhena ca vartamānayos tayoḥ | kaiḥ? pānīyāni pādyācamanīya-pānārthaṁ sugandha-śītala-nirjhara-jalāni, tathā naivedyārthaṁ pānīyāḥ peyā madhv-āmra-pīlv-ādi-rasāś ca | sūyavasāni arghyārthaṁ durvā gavāṁ grāsārthaṁ sugandha-sukomala-puṣṭi-vardhana-dugdha-sampādakāni tṛṇāni ca | dīrghatvam ārṣam | yad vā pānīyaṁ suvate iti pānīya-suvo nirjharāś ca | kandarā upaveśa-śayyā-vilāsādy-arthaṁ śītoṣṇa-samaye sukhadā guhāś ca | bhakṣaṇārthaṁ kanda-mūlāni ca | tatratya-ratna-paryaṅka-pīṭha-pradīpādarśādayo’py upalakṣyās taiḥ |
(Sārārtha-darśinī-ṭīkā)

“Hanta! Friends! A desire certainly does not fructify without taking shelter in a great one (mahat), greatness (mahattva) is had only by bhaktas of Hari, and even among them, Śrī Govardhana, the King of Mountains, alone is foremost. This has been heard from the mouth of Gārgī. Therefore, today let us bath in the Mānasa Gaṅgā situated there [at Govardhana] and go for a visit to his [i.e., Govardhana’s] Presiding Deity, [the form of] Nārāyaṇa by the name of Śrī Harideva. In this way there will certainly be no objection to this even from the elders. Kṛṣṇa also plays right there [i.e., in that area at Govardhana]. Deciding upon this plan, and desiring to go out to meet him, their beloved, they [viz., the gopīs] praise Śrī Govardhana specifically, he who is the accomplisher of the desires of Kṛṣṇa along with his companions, for the sake of fulfilling their own desires.

“Hanta is [spoken] in the sense of amazement. Even among servants of Hari beginning with Nārada, the three servants of Hari who are foremost are Yudhiṣṭhira, Uddhava, and Govardhana, and even among them, this mountain alone is the best of Hari’s servants, as per the usage of the term ‘servant of Hari’ (Hari-dāsa) in regard to Yudhiṣṭhira [in SB 10.75.27], ‘O royal seer, praising the pre-eminence of the coronation (rājasūya) of the servant of Hari [viz., Yudhiṣṭhira], they did not become satiated, like a mortal drinking nectar [does not become satiated], [the usage of the term ‘servant of Hari’ (Hari-dāsa)] in regard to Uddhava [in SB 10.47.56], ‘Causing remembrance of Kṛṣṇa for the residents of Vraja, the servant of Hari [viz., Uddhava] delighted,’ and also [the usage of the term ‘servant of Hari’ (Hari-dāsa)] in regard to this mountain [here in SB 10.21.18], ‘Hanta! O ladies! This mountain is the best of Hari’s servants.’ [He is the best] Since (yat) [he is] he who has great delight indicated by melting stones and so on at the touch of the feet of Rāma and Kṛṣṇa. Footprints [on Govardhana’s stones] bearing a flag, lightning bolt, goad, and so on as a result of [Govardhana’s] stones’ acquisition of a sameness in nature with mud when the touch of [Rāma and Kṛṣṇa’s] feet [upon the stones] occurs, as well as [Govardhana’s] tears, horripilation, and so on in the form of waterfalls, growing grass, and so on, are to be recognized as indicators of great delight. Here, the usage of the word Rāma is for the purpose of hiding [their] bhāva [i.e., the gopīs do not speak of only Kṛṣṇa but rather of Kṛṣṇa and Rāma—Balarāma—to disguise the fact that they are deeply attracted to Kṛṣṇa]. By way of double meaning, [the compound Rāma-Kṛṣṇa can also mean] he, Kṛṣṇa, who is pleasing (rāma) as per the Amara-kośa (3.3.140) [i.e., the statement therein], ‘[The word] Rāma is [used] in the senses of blue (nīla), charming (cāru), and white (sita) in the three [genders]’ [i.e., the word rāma can alternately refer not to Balarāma but rather act as an adjective of Kṛṣṇa: Kṛṣṇa is rāma, meaning, pleasing (ramaṇīya)].

“Regarding ‘O ladies’ (abalāḥ) [lit., ‘O you all of little strength’], the purport is that for you all who are possessed of dependence upon a husband, only taking shelter in him [viz., Govardhana] is understood to be strength. Since (yat), that is, because of [his aforesaid] great delight specifically, he [viz., Govardhana] offers honor ‘to them’ (tayoḥ) [i.e., Rāma and Kṛṣṇa, or, to pleasing Kṛṣṇa’s two feet], present along with the cows and his company—his circle of friends, that is, he [viz., Govardhana] performs worship pleasing to him [viz., Kṛṣṇa, that is, Kṛṣṇa himself along with his cows and friends]. With what? (1) Pāṇīya, meaning, finely fragrant and cooling waterfalls of water for the purpose of [providing] foot-wash, mouthwash, and drinking water, and beverages, such as those with the tastes of honey, mango, and pīlu, for the sake of [providing] offerings to eat. (2) Sūyavasa, meaning, durvā grass for the purpose of arghya, and [other] grasses that are finely fragrant, very soft, increasing of development, and productive of milk for the sake of fodder for the cows. The longness [of the ū in sūyavasa] is seers’ usage. Alternately, [the compound pānīya-sūyavasa can be read instead as pānīyasū-yavasa, in which case the meaning becomes] that which yield (sū—suvate) water (pānīyam), meaning, waterfalls [and grasses (yavasāni)]. (3) ‘Hollows’ (kandarāḥ) means caves which for the purpose of sitting, laying down, pleasure, and so on are pleasing at cold and hot times. (4) Bulbs and roots are for the purpose of eating. Jewels, bedsteads, seats, lamps, mirrors, and so on present there are also inferable; with these [Govardhana performs worship pleasing to Śrī Kṛṣṇa along with his cows and friends].”

Commentary

Categories