Shloka 19

Chapter 90

Devanagari script

किं न्वाचरितमस्माभिर्मलयानिल तेऽप्रियम् ।

गोविन्दापाङ्गनिर्भिन्ने हृदीरयसि नः स्मरम् ॥

Transliteration

kiṃ nv ācaritam asmābhir malayānila te 'priyam / govindāpāṅga-nirbhinne hṛdīrayasi naḥ smaram //

Translation

Wahai angin Malaya! Apakah yang kami lakukan hingga engkau tidak berkenan? Dalam hati kami yang ditembusi lirikan Govinda, engkau membangkitkan pedih cinta.

Synonyms

• kim: what
• kim: Karma (कर्म/object)
• Type: Noun
• Root: kim (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; नपुंसकलिङ्ग; एकवचन; प्रथमा/द्वितीया (here interrogative object: accusative)

• nu: indeed, then
• nu: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: nu (अव्यय)
• Form: प्रश्न/अनुनय-निपात (interrogative/emphatic particle)

• ācaritam: done, committed
• ācaritam: Karma (कर्म/object)
• Type: Noun
• Root: ā+car (आ+चर् धातु) + kta (क्त)
• Form: कृदन्त (past passive participle used substantively); नपुंसकलिङ्ग; एकवचन; प्रथमा/द्वितीया (here predicate/object: ‘done/committed’)

• asmābhiḥ: by us
• asmābhiḥ: Karta (कर्ता/agent)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; बहुवचन; तृतीया (instrumental)

• malaya-anila: O Malaya wind (southern breeze)
• malaya-anila: Sambodhana (सम्बोधन)
• Type: Noun
• Root: malaya (प्रातिपदिक) + anila (प्रातिपदिक)
• Form: षष्ठी-तत्पुरुष: ‘Malaya’s wind’; पुंलिङ्ग; एकवचन; सम्बोधन (vocative)

• te: to you
• te: Sampradana (सम्प्रदान/recipient)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; एकवचन; चतुर्थी/षष्ठी (dative/genitive) — here dative ‘to you’

• apriyam: unpleasant thing
• apriyam: Karma (कर्म/object)
• Type: Noun
• Root: apriya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; द्वितीया (accusative)

• govinda-apāṅga-nirbhinne: O (wind) pierced by Govinda’s sidelong glance
• govinda-apāṅga-nirbhinne: Sambodhana (सम्बोधन)
• Type: Adjective
• Root: govinda (प्रातिपदिक) + apāṅga (प्रातिपदिक) + nirbhinna (नि+भिद् धातु + क्त)
• Form: बहुपद-तत्पुरुष (determinative): ‘pierced by Govinda’s sidelong glance’; पुंलिङ्ग; एकवचन; सम्बोधन (vocative) — addressing malayānila

• hṛdi: in the heart
• hṛdi: Adhikarana (अधिकरण/location)
• Type: Noun
• Root: hṛd (प्रातिपदिक)
• Form: नपुंसकलिङ्ग; एकवचन; सप्तमी (locative)

• īrayasi: you stir/impel
• īrayasi: Kriya (क्रिया)
• Type: Verb
• Root: īr (ईर् धातु)
• Form: लट् (present); मध्यमपुरुष; एकवचन; परस्मैपद

• naḥ: our
• naḥ: Sambandha (सम्बन्ध/possessor)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; बहुवचन; षष्ठी (genitive enclitic)

• smaram: love/desire (Kāma)
• smaram: Karma (कर्म/object)
• Type: Noun
• Root: smara (प्रातिपदिक)
• Form: पुंलिङ्ग; एकवचन; द्वितीया (accusative)

Purport

In this verse the queens (or gopīs in the mood of separation) address the cool, fragrant Malaya wind, yet experience it as an intensifier of longing. In bhakti literature, nature often becomes a messenger—and also a provocateur—because it carries reminders of the Lord’s touch, scent, and presence. The phrase “pierced by Govinda’s sidelong glance” indicates that the root of their agitation is not ordinary attraction but the devotional wound of prema: once Kṛṣṇa’s grace has entered the heart, even a gentle breeze can awaken vivid remembrance (smara). Thus, what is normally soothing becomes unbearable in separation. The theology is that Kṛṣṇa’s glance bestows love, and that love converts the entire world into stimuli for remembrance, deepening surrender and dependence on Him.

Characters & Entities

• Govinda (Śrī Kṛṣṇa)

FAQs

What does the Srimad Bhagavatam say about separation (viraha) increasing devotion?

This verse shows that in separation even a gentle breeze becomes a trigger for intense remembrance of Kṛṣṇa, demonstrating how viraha deepens smaraṇa and attachment to Govinda.

Why do devotees speak to the wind and nature in Krishna-bhakti verses?

Because nature carries memories and signs associated with Kṛṣṇa; devotees personify it as a messenger that can either soothe or intensify longing, making remembrance more vivid.

Practical application of this verse in modern life?

Transform everyday experiences into prompts for remembrance—train the mind so ordinary sights, sounds, or breezes become cues for prayer, gratitude, and Kṛṣṇa-smaraṇa.