yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ-
sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ
sapadi gṛha-kuṭumbaḿ dīnam utsṛjya dīnā
bahava iha vihańgā bhikṣu-caryāḿ caranti
yat -- whose; anucarita -- constantly performed activities; lila -- of such pastimes; karna -- for the ears; piyusha -- of the nectar; viprut -- of a drop; sakrit -- just once; adana -- by the partaking; vidhuta -- removed entirely; dvandva -- of duality; dharmah -- their propensities; vinashtah -- ruined; sapadi -- immediately; griha -- their homes; kutumbam -- and families; dinam -- wretched; utsrijya -- rejecting; dinah -- becoming themselves wretched; bahavah -- many persons; iha -- here (in Vrindavana); vihangah -- (like) birds; bhikshu -- of begging; caryam -- the livelihood; caranti -- they pursue.
To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrindavana to wander about like birds, begging for their living.
Material duality is based on falsely thinking, "This is mine, and that is yours," or "This is our country, and that is yours," or "This is my family, and that is yours," and so on. In fact, there is one Absolute Truth, in which we all exist and to whom everything belongs. His beauty and pleasure are also absolute and infinite, and if one actually hears about this Absolute Truth, called Krishna, one's dedication to the illusion of mundane duality is spoiled.
According to the acaryas, and certainly in accord with Sanskrit grammar, the last two words of the second line of this text may also be divided dharma-avinashtah. Then the entire line becomes part of a single compound, the meaning of which is that hearing about Krishna cleanses one of irreligious duality and thus one is not vanquished (avinashta) by material illusion. The word dinah is then given the alternate reading of dhirah, meaning that one becomes spiritually sober and thus gives up attachment to fleeting material relationships. The word vihangah, "birds," would in this case refer to swans, the symbol of essential discrimination.
Srila Visvanatha Cakravarti quotes Rupa Gosvami as follows in connection with this verse:
bhangya tyagauciti tasya
khaganam api khedanat
yatra sanusayam prokta
tad bhaved abhijalpitam
"When a lover indirectly states with remorse that her beloved is fit to be given up, such speech, uttered like the plaintive crying of a bird, is called abhijalpa." (Ujjvala-nilamani 14.194)
