nÄyaá¹ Å›riyo 'á¹…ga u nitÄnta-rateḥ prasÄdaḥ
svar-yoá¹£itÄá¹ nalina-gandha-rucÄá¹ kuto 'nyÄḥ
rÄsotsave 'sya bhuja-daṇá¸a-gá¹›hÄ«ta-kaṇá¹ha-
labdhÄÅ›iá¹£Äá¹ ya udagÄd vraja-vallabhÄ«nÄm
na - not; ayam - this; Å›riyaḥ - of the goddess of fortune; aá¹…ge - on the chest; u - alas; nitÄnta-rateḥ - who is very intimately related; prasÄdaḥ - the favor; svaḥ - of the heavenly planets; yoá¹£itÄm - of women; nalina - of the lotus flower; gandha - having the aroma; rucÄm - and bodily luster; kutaḥ - much less; anyÄḥ - others; rasa-utsave - in the festival of the rÄsa dance; asya - of Lord ÅšrÄ« Kṛṣṇa; bhuja-daṇá¸a - by the arms; gá¹›hÄ«ta - embraced; kaṇá¹ha - their necks; labdha-ÄÅ›iá¹£Äm - who achieved such a blessing; yaḥ - which; udagÄt - became manifest; vraja-vallabhÄ«nÄm - of the beautiful gopÄ«s, the transcendental girls of VrajabhÅ«mi.
The word meanings and translation for this verse are taken from ÅšrÄ«la PrabhupÄda’s English rendering of Caitanya-caritÄmá¹›ta (Madhya 8.80).
ÅšrÄ«la ViÅ›vanÄtha CakravartÄ« comments as follows: Lord Kṛṣṇa, the best of all avatÄras, exists on the highest platform of purity and morality, and thus He always remained praiseworthy by all, even while accepting worldly criticism for His cow-tending, wandering in the forest, taking meals with young monkeys, stealing yogurt, seducing other men’s wives, and so on. Similarly, the gopÄ«s, who are constituted of the Lord’s pleasure potency, achieved the highest standard of purity and auspiciousness, even in comparison to the goddesses of fortune, and thus the gopÄ«s are supremely glorious, even though they were criticized by worldly people because they were mere cowherd women living in the forest and behaving in an apparently improper way.