गोविन्द एव निखिलात्मनि रूढभावा: ।
वाञ्छन्ति यद् भवभियो मुनयो वयं च
किं ब्रह्मजन्मभिरनन्तकथारसस्य ॥ ५८ ॥
govinda eva nikhilātmani rūḍha-bhāvāḥ
vāñchanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā-rasasya
etāḥ — these women; param — alone; tanu — their bodies; bhṛtaḥ — maintain successfully; bhuvi — on the earth; gopa-vadhvaḥ — the young cowherd women; govinde — for Lord Kṛṣṇa; eva — exclusively; nikhila — of all; ātmani — the Soul; rūḍha — perfected; bhāvāḥ — ecstatic loving attraction; vāñchanti — they desire; yat — which; bhava — material existence; bhiyaḥ — those who are afraid of; munayaḥ — sages; vayam — we; ca — also; kim — what use; brahma — as a brāhmaṇa or as Lord Brahmā; janmabhiḥ — with births; ananta — of the unlimited Lord; kathā — for the topics; rasasya — for one who has a taste.
[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?
Śrīla Viśvanātha Cakravartī explains that here the term brahma-janmabhiḥ, “brahminical births,” refers to the threefold birth by (1) seminal parenthood, (2) sacred-thread initiation and (3) sacrificial initiation. These cannot compare to pure Kṛṣṇa consciousness.