Uddhav Kyari
Vraj Mandal Parikarma – by Rajshekhar Das Brahmacari
watered. This particular garden was situated within the kunja or forest grove of kadamba trees
belonging to Vishakha-sakhi, whose kunda is also nearby. When Krishna left Vrindavana, all the
residents especially the gopis, drowned in an ocean of sorrow due to separation from their
beloved Krishna. Therefore, Krishna requested His dear friend Uddhava to take a message to the
gopis on His behalf. This is the place where Uddhava met the gopis and delivered the message
sent to them by Krishna. At that time, after receiving Krishna’s message, Shrimati Radharani
entered into the state of ‘maha-bhava’, the topmost ecstatic expression of pure love of God.
Uddhava was extremely surprised to see the high level of spiritual advancement of Radharani as
well as the gopis, and therefore desired to take the dust of their lotus feet on his head. To fulfill
Uddhava’s desire, Krishna allowed him to take birth as grass next to Kusuma-sarovara, so that
when the gopis came there to pick flowers, they would trample on the grass and in this way
Uddhava could receive the dust from their lotus feet on his head. Uddhava Kyari is located in
a very isolated spot on the parikrama path of Nandagrama where one can also see Uddhavakunda.
This place is also known as Udho-kriya-sthana, which implies that ‘Uddhava completed
the important task’ given to him by Krishna, when he conveyed Krishna’s message to the gopis
of Vraja at this spot.
Uddhava remained in Vrindavana for ten months and wherever he went, he spoke about
the wonderful pastimes of Krishna. Due to Uddhava continually describing Krishna’s pastimes,
it was as if Krishna was still present in Vrindavana. The Vrajavasis much appreciated Uddhava
being present amongst them and by hearing about their beloved Krishna; they appeared to get
back their life. In the Bhakti-ratnakara it says. “Uddhava felt fortunate to see the activities of
the gopis. He had come to console the cowherd men like Nanda, but felt restless by seeing the
wonderful display of the gopis loving sentiments. It is said that by seeing this place known
as Uddhava Kyari, one will achieve perfection in all his activities.”
Shri Vraj Mandal Parikarma
in the clear and fragrant water of Viçäkhä-kuëòa.
After Çré Kåñëa’s departure to Mathurä, all of Vraja drowned
in an ocean of separation from Him. What to speak of the gopas
and gopés, even the birds and animals gave up eating and drinking,
feeling distressed in separation from Kåñëa. Kåñëa’s beloved gopés
followed Akrüra’s chariot to this point and then fell to the ground
unconscious. They never returned home again. Grievously afflicted
by separation from Kåñëa, Rädhäjé stayed in this dense forest
in seclusion. In the hope of Kåñëa’s return, She counted each
passing day, remaining on the verge of death. At that time, Kåñëa’s
messenger Uddhava came here to console the gopés but, upon seeing
Çrématé Rädhikä’s state of separation, he paid his respects to Her
from afar, unable to say anything.
Acutely afflicted by separation, Çrématé Rädhikä saw a
bumblebee and thought it to be Kåñëa’s messenger. In the state of
divyonmäda2, She started manifesting citrajalpa, prajalpa and other
moods of transcendental madness. Sometimes She chastised the
bee, and sometimes She complained to it. Sometimes She gave the
bee instructions, sometimes respects and sometimes She inquired
from it about the well-being of Her beloved. Uddhava was amazed to
see and hear all this. He had come as a teacher to give instructions,
but instead he became a student. To console the gopés, he relayed
some of Kåñëa’s messages to them, but this only intensified their
pain of separation. They said, “Udho man na bhayo das bés, ek huto
so gayo çyäm saìga, ko ärädhe éça – Uddhava, we do not each have
ten or twenty hearts. We had only one, which has now gone away
along with Çyäma. With which heart shall we now worship God?”
They also said, “Udho joga kahäì räkheì yahäì rom rom çyäm
hai – Uddhava, how can we perform yoga when Çyäma already
pervades every particle in our bodies?”
In the end, Uddhava desired to take birth in Vraja in the
form of a small shrub, creeper or blade of grass so that he could
be blessed with the dust of the gopés’ feet. He worshipped their
foot-dust as follows:
äsäm aho caraëa-reëu-juñäm ahaà syäà
våndävane kim api gulma-latauñadhénäm
yä dustyajaà sva-janam ärya-pathaïca hitvä
bhejur mukunda-padavéà çrutibhir vimågyäm
Çrémad-Bhägavatam (10.47.61)
“If I become a shrub, creeper or medicinal herb here in
Våndävana, it will be my great fortune. I shall then be able
to serve the dust of these gopés’ feet, and will be blessed by
bathing in that foot-dust. These gopés are the most fortunate of
all. They have given up those things that are extremely difficult
to renounce – their relatives, religious principles prescribed in
the Vedas, and acceptable social conduct. Having become so
completely absorbed in Kåñëa, they have obtained His supreme
prema and become as worshipful as He is.”
vande nanda-vraja-stréëäà
päda-reëum abhékñëaçaù
yäsäà hari-kathodgétaà
punäti bhuvana-trayam
Çrémad-Bhägavatam (10.47.63)
“I bow down to the dust of the feet of the gopés residing in
Nanda Bäbä’s Vraja. Oh, whatever these gopés have sung about
Kåñëa’s pastimes is purifying the whole world and will continue
to do so.”
This pastime place is filled with the rasa of topmost meeting
(mahä-sambhoga) and at the same time, it is filled with the rasa of
the highest degree of separation (mahä-vipralambha). The life of
a sädhaka becomes successful by taking darçana of and touching
this place.
Garga Samhita – by Garga Muni
sri-narada uvaca
evam hi nandoddhavayor
hareh kathayatoh katham
vyatita ksanavad rajan
ksanada harsa-vardhini
sri-narada uvaca – Sri Narada said; evam – thus; hi – indeed; nanda – of Nanda; uddhavayoh – and Uddhava; hareh – of Krsna; kathayatoh – talking; katham – topics; vyatita – passed; ksanavat – like a moment; rajan – O king; ksanada – giving a festival; harsa-vardhini – increasing happiness.
Sri Narada said: O king, as they talked about Lord Krsna, Nanda and Uddhava enjoyed a great festival of happiness, and the time seemed to pass like a single moment.
Text 2
brahme muhurte cotthaya
gopyah sarva grhe grhe
dehaly-agganam alipya
dipams tatra nirupya ca
brahme muhurte – at brahma-muhutra; ca – and; utthaya – rising; gopyah – the gopis; sarva – all; grhe – in home; grhe – after home; dehali – doorway; agganam – cortyard; alipya – anointing; dipan – lamps; tatra – there; nirupya – seeing; ca – and.
In each home the gopis rose at brahma-muhurta, anointed the doorways and courtyards, arranged the lamps, . . .
Text 3
praksalya hasta-padau ca
methyam netram nidhaya ca
mamanthuh sarvato yuktah
picchilani dadhini tah
praksalya – washing; hasta-padau – hands and feet; ca – and; mathnyam – on the churning stick; netram – eye; nidhaya – placing; ca – and; mamanthuh – churned; sarvatah – completely; yuktah – engaged; picchilani – cream; dadhini – yogurt; tah – they.
. . . washed their hands and feet, looked for their churning-sticks, and began churning cream and yogurt.
Text 4
netrakarsa-calad-bhara-
bhuja-kagkana-kigkinih
venibhyo vigata-puspah
sphurat-kundala-manditah
netra – the churning rope; akarsa – pulling; calat – moving; bhara – weight; bhuja – arms; kagkana – bracelets; kigkinih – tinkling ornaments; venibhyah – braids; vigata – fallen; puspah – flowers; sphurat-kundala-manditah – decorated with glistening earrings.
As with their arms they pulled the churning-rope, their bracelets and other ornaments tinkled, their earrings glistened, and flowers fell from their braids.
Texts 5 and 6
candra-mukhyah kanja-netras
citra-varnair manoharah
maggalani caritrani
sri-krsna-baladevayoh
gayantyah prema-samyukta
yatra tatra grhe grhe
ghose ghose cubha gavo
rambhamana itas tatah
candra – moon; mukhyah – faces; kanja-netrah – lotus eyes; citra-varnaih – with various colors; manoharah – beautiful; maggalani – auspicious; caritrani – pastimes; sri-krsna-baladevayoh – of Sri Krsna and Balarama; gayantyah – singing; prema-samyukta – with love; yatra – where; tatra – there; grhe – in home; grhe – after home; ghose – in barn; ghose – after barn; cubha – beautiful; gavah – cows; rambhamana – mooin; itah – here; tatah – and there.
As in every home they churned, the lotus-eyed, moon-faced, colorfully-dressed, beautiful, affectionate gopis sang with love about the auspicious pastimes of Krsna and Balarama. Then in every barn the beautiful cows began to moo.
Text 7
sarvatra gopika-gitam
dadhi-cabdena micritam
vithyam vithyam tatah crnvan
vismitac coddhavo ‘bravit
sarvatra – everywhere; gopika-gitam – the gopis’ song; dadhi-cabdena – with the sound of yougrt; micritam – mixed; vithyam – on path; vithyam – after path; tatah – then; crnvan – hearing; vismitah – astonished; ca – and; uddhavah – Uddhava; abravit – said.
Hearing on every path the gopis’ songs and the sounds of yogurt being churned, Uddhava, filled with wonder, said:
Text 8
aho vai nanda-nagare
bhaktir nrtyati yatra ca
evam vadan bahir gramad
yayau snatum nadi-jale
ahah – Oh; vai – indeed; nanda-nagare – in nanda’s village; bhaktih – devotion; nrtyati – dances; yatra – where; ca – and; evam – thus; vadan – saying; bahih – out; gramat – from the village; yayau – went; snatum – to bathe; nadi-jale – in the river water.
“Love for Krsna dances in Nanda’s village.” After speaking these words, Uddhava left the village to bathe in the river.
Text 9
sri-gopya ucuh
kasyayam adyatra rathah samagato
‘kruro ‘thava krura utagatah punah
yenaiva nito mathuram maha-purim
sri-nanda-sunur nava-kanja-locanah
sri-gopya ucuh – the gopis said; kasya – of whom?; ayam – this; adya – now; atra – here; rathah – chariot; samagatah – come; akrurah – Akrura; athava – or; krura – cruel; uta – indeed; agatah – come; punah – again; yena – by whom’ eva – indeed; nitah – taken; mathuram – to Mathura; maha-purim – the great city; sri-nanda-sunuh – Sri Krsna; nava-ka 24ja-locanah – His eyes new lotus flowers.
The gopis said: Whose chariot is this? Has cruel Akrura, who took lotus-eyed Krsna to Mathura City returned?
Text 10
kasmin ku-kale janani sasarja yam
datum satam snehavatam pratapanam
kadrur yatha naga-cayam visavrtam
hantum vrtha loka-janan itas tatah
kasmin – in what?; ku-kale – bad time; janani – mother; sasarja – created; yam – whom; datum – to give; satam – of the devotees; snehavatam – loving; pratapanam – pain; kadruh – Kadru; yatha – as; naga-cayam – snakes; visavrtam – poisonous; hantum – to kill; vrtha – useless; loka-janan – the people; itah – here; tatah – and there.
At what inauspicious moment did his mother, in order to give pain to the loving devotees, give birth to Akrura? She did it as Kadru, in order randomly to kill people here and there, gave birth to the species of snakes.
Text 11
kamsartha-krt kamsa-sakho ‘ti-nirghrno
so ‘yam punah kim vraja-mandalam gatah
bhartur mrtasyapi hi para-laukikim
asmabhir adyaiva karisyati kriyam
kamsartha – for Kamsa’s sake; krt – doing; kamsa-sakhah – friend of Kamsa; ati-nirghrnah – merciless; so ayam – he; punah – again; kim – what?; vraja-mandalam – to the circle of Vraja; gatah – gone; bhartuh – his master; mrtasya – dead; api – also; hi – indeed; para-laukikim – the next world; asmabhih – by us; adya – now; eva – indeed; karisyati – will do; kriyam – act.
Has Kamsa’ cruel friend and servant, Akrura, come again to the circle of Vraja? Will he now perform his dead master Kamsa’s funeral rites for us?
Text 12
sri-narada uvaca
evam vadantyo vraja-gopa-vadhvah
santadya sutam ca mukhe ‘ggulibhyam
papracchur arad gata-buddhim artam
tvaram vadaitat kila kasya yanam
sri-narada uvaca – Sri Narada said; evam – thus; vadantyah – speaking; vraja-gopa-vadhvah – the vraja-gopis; santadya – hitting; sutam – the charioteer; ca – and; mukhe – on the fice; aggulibhyam – with fingers; papracchuh – asked; arat – near; gata-buddhim – fool; artam – pained; tvaram – at once; vada – tell; etat – that; kila – indeed; kasya – of whom?; yanam – chariot.
Sri Narada said: Speaking these words, and slapping his face, the gopis asked the pained and bewildered charioteer, Whose chariot is this? Tell us at once!”
Texts 13-15
ghana-prabham padma-dalayateksanam
krsnakrtim koti-manoja-mohanam
pitambaram satpada-saggha-sagkulam
malam dadhanam nava-vaijayantim
sphurat-sahasra-cchada-padma-panim
vamci-dharam vetra-karam manoharam
balarka-koti-dyuti-mauli-mandanam
maha-manim kundala-manditanam
gaty-akrti-sri-tanu-hasa-su-svaraih
sri-krsna-sarupya-dharam tam uddhavam
vilokya sarva nrpa vismitas tato
vijnaya govinda-sakham yayuh purah
ghana-prabham – splendid as a monsson cloud; padma-dalayateksanam – lotus-petal eyes; krsnakrtim – a form like Sri Krsna’s; koti-manoja – than millions of Kamadevas; mohanam – more charming; pitambaram – yellow garments; satpada-saggha-sagkulam – filled with bees; malam – garland; dadhanam – wearing; nava – new; vaijayantim – vaijayanti; sphurat-sahasra-cchada-padma – a splendid thousand-petal lotus; panim – in his hand; vamci-dharam – holding a flute; vetra-karam – a stick in his hand; manoharam – handsome; balarka-koti-dyuti – the splendor of millions of rising suns; mauli-mandanam – with crown and ornaments; maha-manim – great jewel; kundala-manditanam – decorated with earrings; gaty-akrti-sri-tanu-hasa-su-svaraih – with gentle laughter; sri-krsna-sarupya-dharam – having a form like Sri Krsna’s; tam – him; uddhavam – Uddhava; vilokya – seeing; sarva – all; nrpa – O king; vismitah – astonished; tatah – then; vijnaya – knowing; govinda-sakham – Krsna’s friend; yayuh – went; purah – in the presence.
At that moment seeing Uddhava, splendid as a monsoon cloud, His eyes lotus petals, His form like Sri Krsna’s, more handsome than millions of Kamadevas, dressed in yellow garments, wearing a new vaijayanti garland filled with bumblebees, holding in his hands a stick, flute, and thousand-petal lotus, wearing a crown and ornaments glorious as the rising sun, decorated with earrings and a great jewel, and gently laughing, the gopis became filled with wonder. O king, aware that this must be Sri Krsna’s friend, they approached him.
Text 16
jnatvatha sandeca-haram hareh prabhoh
su-vakya-nitya paramadarena tam
guptam hi prastum kucalam satam pateh
nitvoddhavam tah kadali-vanam gatah
jnatva – knowing; atha – then; sandeca-haram – carrying a letter; hareh – of Krsna; prabhoh – Lord; su-vakya-nitya – with a sweet voice; paramadarena – with great respect; tam – that; guptam – confidential; hi – indeed; prastum – to ask; kucalam – the welfare; satam – of the devotees; pateh – of the master; nitva – bringing; uddhavam – to Uddhava; tah – to them; kadali-vanam – in a forest of banana trees; gatah – went.
Aware that he was carrying a letter from Lord Krsna, the gopis brought Uddhava to a secluded banana tree forest to ask him with sweet and respectful words about the welfare of Lord Krsna, the master of the devotees.
Text 17
yatraiva radha vrsabhanu-nandini
krsna-tate caru-nikunja-mandire
samasthita tad-virahatura bhrcam
kham manyate sa tu jagad dharim vina
yatra – where; eva – indeed; radha – Radha; vrsabhanu-nandini – Vrsabhanu’s daughter; krsna-tate – on the shore of the Yamuna; caru-nikunja-mandire – in a beautful forest cottage; samasthita – situated; tad-virahatura – afllicted with separation; bhrcam – greatly; kham – the void; manyate – considered; sa – and; tu – indeed; jagat – the universe; harim – Lord Krsna; vina – without.
King Vrsabhanu’s daughter Radha, who thought the entire universe an empty void in Lord Krsna’s absence, was there, in a beautiful forest-cottage by the Yamuna’s shore.
Texts 18 and 19
rambha-dalaic candana-pagka-sancayam
spharasphurac-chitala-megha-mandiram
krsna-calac-caru-taragga-sikaram
svatah sudha-racmi-galat-sudha-cayam
etadrcam yat kadali-vanam ca tad
radha-viyoganala-varcasa bhrcam
babhuva sarvam satatam hi bhasmasat
krsnagam acatma-tanum hi raksati
rambha-dalaih – with banana leaves; candana-pagka-sa 24cayam – with sandal paste; spharasphurac-citala-megha-mandiram – with cooling clouds; krsna – of the Yamuna; calat – moving; caru – beautiful; taragga – waves; sikaram – mist; svatah – own; sudha-racmi-galat-sudha-cayam – nectar moonlight; etadrcam – like this; yat – that; kadali-vanam – banana forest; ca – and; tat – indeed; radha-viyoganala-varcasa – with the flames of Radha’s feelings of separation; bhrcam – greatly; babhuva – became; sarvam – all; satatam – always; hi – indeed; bhasmasat – into ashes; krsnagam – Krsna’s return; aca – hope; atma – own; tanum – body; hi – indeed; raksati – protects.
There, in the banana-tree forest, in a cooling monsoon-cloud banana-leaf cottage anointed with sandal paste and cooled by nectar moonlight and mist from the Yamuna’s graceful and restless waves, Sri Radha was burned by flames of separation from Sri Krsna. Only the hope that Sri Krsna would return kept Her alive.
Text 20
crutvoddhavam krsna-sakham samagatam
cakara radha sva-sakhibhir adaram
jalacanadyair madhuparka-maggalaih
sri-krsna krsneti muhur vadanty alam
crutva – hearing; uddhavam – Uddhava; krsna-sakham – Krsna’s friend; samagatam – come; cakara – did; radha – Radha; sva-sakhibhih – with Her friends; adaram – respect; jalacanadyaih – with water, a seat, and other things; madhuparka-maggalaih – with madhuparka; sri-krsna – Sri Krsna; krsna – Krsna; iti – thus; muhuh – again and again; vadanti – saying; alam – greatly.
Hearing that Krsna’s friend Uddhava had come, Radha and Her friends greeted him with great respect. She offered him a seat, water, madhuparka, and many other things. Again and again She said, “Sri Krsna! O Sri Krsna!”
Text 21
radham hi govinda-viyoga-khinnam
kuhvam yatha candra-kalam tadoddhavah
natam krcaggim krta-hasta-samputah
pradaksini-krtya jagada harsitah
radham – to Radha; hi – indeed; govinda-viyoga-khinnam – sufdfering in Krsna’s separation; kuhvam – on the new moon; yatha – as; candra-kalam – the crescent moon; tada – then; uddhavah – Uddhava; natam – bowing down; krcaggim – slender; krta-hasta-samputah – with folded hands; pradaksini-krtya – circumambulating; jagada – spoke; harsitah – joyful.
Radha, tormented in separation from Lord Krsna, and now slender as the new moon, bowed before Uddhava. With folded hands Uddhava circumambulated Her and cheerfully spoke.
Text 22
sri-uddhava uvaca
sadasti krsnah paripurna-devo
radhe sada tvam paripurna-devi
sri-krsnacandrah krta-nitya-lilo
lilavati tvam krta-nitya-lila
sri-uddhava uvaca – Sri Uddhava said; sada – always; asti – is; krsnah – Krsna; paripurna-devah – the Supreme Personality of Godhead; radhe – O Radha; sada – always; tvam – You; paripurna-devi – His perfect goddess; sri-krsnacandrah – Sri Krsna; krta-nitya-lilah – enjoys eternal pastimes; lilavati – playful; tvam – You; krta-nitya-lila – enjoy transcendental pastimes.
Sri Uddhava said: Eternally Sri Krsna is the perfect Supreme Personality of Godhead. Eternally You are His supreme goddess. Eternally Sri Krsna enjoys transcendental pastimes. Eternally You enjoy transcendental pastimes with Him.
Text 23
krsno ‘sti bhuma tvam asindira sada
brahmasti krsnas tvam asi svara sada
krsnah civas tvam ca civa civartha
visnuh prabhus tvam kila vaisnavi para
krsnah – Krsna; asti – is; bhuma – Lord Narayana; tvam – You; asi – are; indira – Goiddess Laksmi; sada – eternally; brahma – Brahma; asti – is; krsnah – Krsna; tvam – You; asi – are; svara – Sarasvati; sada – eternally; krsnah – Krsna; civah – Siva; tvam – You; ca – and; civa – Parvati; civartha – auspicious; visnuh – Lord Visnu; prabhuh – the Lord; tvam – You; kila – indeed; vaisnavi – the devotee; para – the best.
Eternally Krsna is Lord Narayana. Eternally You are Goddess Laksmi. Eternally Krsna is Lord Brahma. Eternally You are Goddess Sarasvati. Eternally Krsna is Lord Siva. Eternally You are Goddess Parvati. Eternally Krsna is the auspicious Supreme Personality of Godhead. Eternally You are His greatest devotee.
Text 24
kaumara-sargi harir adi-devata
tvam eva hi jnanamayi smrtih cubha
layambhasa kridana-tat-paro harir
yajno varaho vasudha tvam eva hi
kaumara-sargi – the father of the four Kumaras; harih – Krsna; adi-devata – the Supreme Personality of Godhead; tvam – You; eva – indeed; hi – indeed; jnanamayi – filled with knowledge; smrtih – trhe Vedas; cubha – auspicious; layambhasa – with the water of devastation; kridana-tat-parah – fond of playing; harih – Krsna; yajnah varahah – Yajna varaha; vasudha – the earth; tvam – You; eva – indeed; hi – indeed.
Krsna is the Supreme Personality of Godhead, the father of the four Kumaras. You are the auspicious Sruti-castra. Krsna is Yajna Varaha, who plays on the ocean of devastation. You are the earth goddess.
Text 25
devarsi-varyo manasa harih svayam
tvam tatra saksan nija-hasta-vallaki
narayano dharma-suto narena hi
cantis tada tvam jana-canti-karini
devarsi-varyah – the best of the demigod sages; manasa – by the mind; harih – Krsna; svayam – Himself; tvam – You; tatra – there; saksat – directly; nija-hasta-vallaki – the vina in His hand; narayanah – Narayana; dharma-sutah – the son of Dharma; narena – with Nara; hi – indeed; cantih – canti; tada – then; tvam – You; jana-canti-karini – who brings peace to the living entities.
Krsna is Narada, the best of divine sages. You are the vina in His hand. Krsna is Narayana Rsi, the son of Dharma and the companion of Nara. You are Santi, who bring peace to the living entities.
Text 26
krsnas tu saksat kapilo mahaprabhuh
siddhis tvam evasi ca siddha-sevita
dattas tu krsno ‘sti maha-municvaro
radhe sada jnanamayi tvam eva hi
krsnah – Krsna; tu – indeed; saksat – directly; kapilah – Kapila; mahaprabhuh – the Lord; siddhih – Siddhi; tvam – You; eva – indeed; asi – are; ca – and; siddha-sevita – served by the perfect beings; dattah – Datta; tu – indeed; krsnah – Krsna; asti – is; maha-municvarah – the king of the
great sages; radhe – O Radha; sada – always; j 24anamayi – filled with knowledge; tvam – You; eva – indeed; hi – indeed.
Krsna is Lord Kapila. You are the mystic perfections served by the Siddhas. Krsna is Dattatreya, the king of the great sages. You are the perfection of transcendental knowledge eternally.
Text 27
yajno haris tvam kila daksina harir
urukramas tvam hi sada jayanty atah
prthur yada sarva-nrpecvaro harir
arcis tada tvam nrpa-patta-kamini
yajnah – Yajna; harih – Krsna; tvam – You; kila – indeed; daksina – Daksina; harih – Krsna; urukramah – Urukrama; tvam – You; hi – indeed; sada – eternally; jayanti – Jayanti;atah – then; prthuh – Prthu; yada – when; sarva-nrpecvarah – the master of all kings; harih – Krsna; arcih – Arci; tada – then; tvam – You; nrpa-patta-kamini – the beautiful queen.
Krsna is Yajna. You are Daksina. Krsna is Urukrama. You are Jayanti eternally. Krsna is Prthu, the master of all kings. You are beautiful Queen Arci.
Text 28
cagkhasuram hantum abhud harir yada
matsyavataras tvam asi crutis tada
kurmo harir madara-sindhu-manthane
netri-krta tvam cubhada hi vasuki
cagkhasuram – Sagkhasura; hantum – to kill; abhut – was; harih – Krsna; yada – when; matsyavatarah – the Matsya incarnation; tvam – You; asi – are; crutih – the Vedas; tada – then; kurmah – Kurma; harih – Krsna; madara-sindhu-manthane – in churning the ocean of milk; netri-krta – the churning-rope; tvam – You; cubhada – auspicious; hi – indeed; vasuki – Vasuki.
When Krsna appeared as Matsyavatara to kill Sagkhasura, You became the Four Vedas. When, during the churning of the milk-ocean, Krsna appeared as Kurma, You became Vasuki, the auspicious churning-rope.
Text 29
dhanvantaric carti-haro harih paras
tvam ausadhi divya-sudhamayi cubhe
sri-krsnacandras tu babhuva mohini
tvam mohini tatra jagad-vimohini
dhanvantarih – Dhanvantari; ca – and; arti-harah – removing troubles; harih – Krsna; parah – Supreme; tvam – You; ausadhi – medicine; divya-sudhamayi – full of transcendental nectar; cubhe – O beautiful one; sri-krsnacandrah – Sri Krsna; tu – indeed; babhuva – became; mohini – Mohini; tvam – You; mohini – Mohini; tatra – there; jagad-vimohini – bewildering the worlds.
O beautiful one, when Krsna became Dhanvantari, the physician who cures all sufferings, You became His medicine of transcendental nectar. When Krsna became Mohini, You also became Mohini, the beautiful girl that bewilders all the worlds.
Text 30
harir nrsimhas tu nrsimha-lilaya
lila tada tvam nija-bhakta-vatsala
babhuva krsnas tu yada hi vamanah
kirtis tada tvam nija-loka-kirtita
harih – Krsna; nrsimhah – Nrsimha; tu – indeed; nrsimha-lilaya – with the pastime of Nrsimha; lila – the pastime; tada – then; tvam – You; nija-bhakta – His own devotee; vatsala – affectionate; babhuva – became; krsnah – Krsna; tu – indeed; yada – when; hi – indeed; vamanah – vamana; kirtih – fame; tada – then; tvam – You; nija-loka-kirtita – glorified by all the worlds.
When Krsna became Nrsimha You became His man-lion pastimes, which were so kind to His devotee. When Krsna became Vamana, You became His fame, which is chanted by the devotees.
Text 31
harir yada bhargava-rupa-dhrk puman
dhara kutharasya tada tvam eva hi
sri-krsnacandro raghu-vamca-candrama
yada tada tvam janakasya nandini
harih – Krsna; yada – when; bhargava-rupa-dhrk – the form of Paracurama; puman – man; dhara – the sharpness; kutharasya – of His ax; tada – then; tvam – You; eva – indeed; hi – indeed; sri-krsnacandrah – Sri Krsna; raghu-vamca-candrama – the moon of the
Raghu dynasty; yada – when; tada – then; tvam – You; janakasya – of Janaka; nandini – the daughter.
When Krsna became Paracurama You became the sharpness of His ax. When Krsna became Rama, the moon of the Raghavas, You became Sita, the daughter of King Janaka.
Text 32
sri-cargga-dhanva muni-badarayano
vedanta-krt tvam kila veda-laksana
sagkarsano madhava eva vrsnisu
tvam revati brahma-bhava samasthita
sri-cargga-dhanva – holding the cargga bow; muni-badarayanah – Vyasa; vedanta-krt – the author of Vedanta; tvam – You; kila – indeed; veda-laksana – the explanations of the Vedas; sagkarsanah – Sagkarsana; madhava – Krsna; eva – indeed; vrsnisu – among the Vrsnis; tvam – You; revati – Revati; brahma-bhava – Brahma-bhava; samasthita – situated.
When Krsna, who holds the Sargga bow, becomes the sage Vyasa and writes the Vedanta-sutra, You become His commentary on the Vedas. When Krsna becomes Balarama among the Vrsnis, You become Brahma-bhava Revati.
Text 33
buddho yada kaunapa-moha-karako
buddhis tada tvam jana-moha-karini
kalki yada dharma-patir bhavisyati
haris tada tvam sukrtir bhavisyati
buddhah – Buddha; yada – when; kaunapa-moha-karakah – bewildering the atheists; buddhih – intelligence; tada – then; tvam – You; jana-moha-karini – bwildering the people; kalki – Kalki; yada – when; dharma-patih – the master of religion; bhavisyati – will be; harih – Krsna; tada – then; tvam – You; sukrtih – piety; bhavisyati – will be.
When Krsna becomes Buddha and bewilders the atheists, You will become the intelligence by which He bewilders them. When Krsna becomes Kalki, the master of religion, You will become His pious deeds.
Text 34
sri-krsnacandro ‘sti hi candra-mandale
radhe sada candra-mukhiti candrika
sri-krsna-suryo divi surya-mandale
surya-prabha tvam paridhi-pratisthita
sri-krsnacandrah – Sri Krsna; asti – is; hi – indeed; candra-mandale – in the circle of the moon; radhe – O Radha; sada – always; candra-mukhi – moon-faced; iti – thus; candrika – moonlight; sri-krsna-suryah – the sun of Krsna; divi – in the sky; surya-mandale – in the circle of the sun; surya-prabha – the sunlight; tvam – You; paridhi-pratisthita – the effulgence.
O moon-faced Radha, Sri Krsna is a moon, and You are His moonlight eternally. Sri Krsna is a sun, and You are His sunlight eternally.
Text 35
indrah sadaste kila yadavendras
tatraiva radhe tu caci cacicvari
hiranya-reta hi harih parecvaro
hetih sada tvam hi hiranmayi para
indrah – Indra; sada – always; aste – is; kila – indeed; yadavendrah – the king of the Yadavas; tatra – there; eva – indeed; radhe – O Radha; tu – indeed; caci – Saci; cacicvari – saintly queen; hiranya-reta – fire; hi – indeed; harih – Krsna; parecvarah – the Supreme Personality of Godhead; hetih – light; sada – always; tvam – You; hi – indeed; hiranmayi – golden; para – transcendental.
Krsna, the king of the Yadavas, is Indra, and You are His saintly queen Saci eternally. Krsna is a fire, and You are eternally His splendid light.
Text 36
sri-raja-rajo hi virajate harir
virajase tvam tu nidhau nidhicvari
ksirabdhi-rupi tu haris tvam eva hi
taraggita-ksauma-sita taraggini
sri-raja-rajah – the king pf kings; hi – indeed; virajate – shines; harih – Krsna; virajase – You shine; tvam – You; tu – indeed; nidhau – in the treasury; nidhicvari – the queen of Kuvera; ksirabdhi-rupi – the form of themilk ocean; tu – indeed; harih – Krsna; tvam – You; eva – indeed; hi – indeed; taraggita-ksauma-sitawhite as silk; taraggini – filled with waves.
Krsna is Kuvera, and You are the queen of His treasury. Krsna is the ocean of milk, and You are the silk-white waves on the ocean of milk.
Text 37
bibhrad vapuh sarva-patir yada yada
tada tada tvam viditanurupini
jagan-mayo brahma-mayo harih svayam
jagan-mayi brahma-mayi tvam eva hi
bibhrat – manifesting; vapuh – a form; sarva-patih – the master of all; yada – when; yada – when; tada – then; tada – then; tvam – You; viditanurupini – a corresponding form; jagan-mayah – who is the universe; brahma-mayah – who is Brahman; harih – Krsna; svayam – personally; jagan-mayi – become the universe; brahma-mayi – becomes Brahman; tvam – You; eva – indeed; hi – indeed.
Whenever Lord Krsna, the master of all, assumes another form, You follow Him and assume the form of His companion. When He is the universal form or the impersonal Brahman, You also become the universal form or the impersonal Brahman.
Text 38
athaiva so ‘yam vraja-raja-nandano
jatasi radhe vrsabhanu-nandini
yabhyam krta sattva-mayi pracantaye
lila-caritrair lalitadi-lilaya
atha – then; eva – indeed; sah ayam – He; vraja-raja-nandanah – the prince of Vraja; jata – born; asi – You are; radhe – O Radha; vrsabhanu-nandini – the dauighter of King Vrsabhanu; yabhyam – by both; krta – done; sattva-mayi – transcendental goodness; pracantaye – to pacify; lila-caritraih – with transcendental pastimes; lalitadi-lilaya – with playful and charming pastimes.
Now He is the son of Vraja’s king, so now You are born as Vrsabhanu’s daughter. With Your charming pastimes You bring peace and happiness to Your devotees.
Text 39
krsnah svayam brahma param purano
lila tad-iccha-prakrtis tvam eva
parasparam sandhita-vigrahabhyam
namo yuvabhyam hari-radhikabhyam
krsnah – Krsna; svayam – personally; brahma – Brahman; param – Supreme; puranah – ancient; lila – pastimes; tad-iccha-prakrtih – the potency that fulfills His desires; tvam – You; eva – indeed; parasparam – together; sandhita-vigrahabhyam – wioth forms; namah – obeisances; yuvabhyam – to You; hari-radhikabhyam – Radha and Krsna.
Krsna is the perfect Supreme Personality of Godhead, and You are His pastimes and the potency that fulfills His desires. I offer my respectful obeisances to You, Sri Sri Radha and Krsna, the Supreme, whose forms are eternal.
Text 40
grhana patram nija-natha-dattam
cokam param ma kuru radhike tvam
hrasvena kalena vidhaya karyam
tatragamisyami tad-ukta-vakyam
grhana – please take; patram – letter; nija-natha-dattam – given by Your Lord; cokam – lament; param – great; ma – don’t; kuru – do; radhike – O Radha; tvam – You; hrasvena – soon; kalena – time; vidhaya – placing; karyam – duty; tatra – there; agamisyami – I will return; tad-ukta-vakyam – His words.
O Radha, please take this letter. Don’t lament. Krsna said, “Soon I will finish My duties here. Then I will return.”
Text 41
grhnidhvam adyaiva catani krsna-
dattani patrani su-maggalani
praty-arpitam yutha-catam ca gopyah
krsna-priyanam vraja-sundarinam
grhnidhvam – please take; adya – today; eva – indeed; catani – hundreds; krsna – by Krsna; dattani – given; patrani – letters; su-maggalani – very auspoicious; praty-arpitam – given to each; yutha-catam – hundred groups; ca – and; gopyah – gs; krsna-priyanam – dear to Krsna; vraja-sundarinam – of the beautiful girls of Vraja.
Please also take these hundred very auspicious letters, one for each of the hundred groups of beautiful girls in Vraja.
.pa
Chapter Sixteen
Sri Radha-gopy-acvasana
Comforting Sri Radha and the Gopis
Text 1
radha patram saggrhitva
ciro netre tatha ca hrt
nidhaya vacayitva tat
smrtva tat-pada-pagkajam
radhaRadha; patram – the letter; saggrhitva – taking; cirah – head; netre – eyes; tatha – so; ca – and; hrt – heart; nidhaya – placing; vacayitva – reading; tat – taht; smrtva – remembering; tat-pada-pagkajam – His lotus feet.
Taking the letter, placing it over Her head, eyes, and heart, and remembering Krsna’s lotus feet, Radha read the letter aloud.
Text 2
ati-prematura rajan
mocayitvacru-santatim
murcham apa param radha
yadavasya prapacyatah
ati-prematura – overcome with love; rajan – O king; mocayitva – shedding; acru-santatim – many tears; murcham – faintying; apa – attained; param – great; radha – Radha; yadavasya – as Uddhava; prapacyatah – watched.
O king, as Uddhava watched, Radha, overcome with love, shed many tears, and then fainted unconscious.
Text 3
kugkumaguru-patira-
dvaraih puspa-rasaic ca sa
arcita camarandolaih
punac caitanyatam gatah
kugkumaguru-patira-dvaraih – with kunkuma, aguru, and sandal; puspa-rasaih – with the nectar of flowers; ca – and; sa – She; arcita – worshiped; camara – camaras; andolaih – swinging; punah – again; caitanyatam – consciousness; gatah – attained.
Anointed with kugkuma, aguru, sandal, and flower-nectar, and fanned with camaras, Radha regained consciousness.
Text 4
viyoga-sindhu-sammagnam
radham kamala-locanam
viksyoddhavas tatah gopyo
mumucuc cacru-santatim
viyoga – of separataion; sindhu – into an ocean; sammagnam – plunged; radham – Radha; kamala-locanam – lotus-eyed; viksya – seeing; uddhavah – Uddhava; tatah – then; gopyah – the gopis; mumucuh – shed; ca – and; acru-santatim – many tears.
Seeing lotus-eyed Radha drowning in an ocean of despair by Lord Krsna’s absence, Uddhava and the gopis shed many tears.
Text 5
tasam acru-pravahena
rajan vrndavane vane
sadyah kahlara-samyukto
jato lila-sarovarah
tasam – of them; acru-pravahena – by the stream of tears; rajan – O king; vrndavane – in Vrndavana; vane – forest; sadyah – at once; kahlara-samyuktah – with flowers; jatah – born; lila-sarovarah – Lila-sarovara.
O king, from the stream of their tears Lake Lila-sarovara, filled with many lotus flowers, was created at that moment.
Text 6
drstva pitva ca su-snatva
crutva cemam katham narah
karma-bandha-vinirmuktah
sri-krsnam prapnuyan nrpa
drstva – seeing; pitva – drinking; ca – and; su-snatva – bathing; crutva – hearing; ca – and; imam – this; katham – narration; narah – a person; karma – of karma; bandha – from the bondage; vinirmuktah – freed; sri-krsnam – Sri Krsna; prapnuyat – attains; nrpa – O king.
O king, a person who sees, drinks from, or bathes in that lake, or who listens to this story, becoms free from the bonds of karma and attains Lord Krsna.
Text 7
athoddhava-mukhac chrutva
sri-krsnagamanam punah
papracchuh kucalam sarvam
sri-krsnasya mahatmanah
atha – then; uddhava – of Uddhava; mukhat – from the mouth; chrutva – jhearing; sri-krsna – of Lord Krsna; agamanam – of the return; punah – again; papracchuh – asked; kucalam – welfare; sarvam – all; sri-krsnasya – of Sri Krsna; mahatmanah – the Supreme Personality of Godhead.
After hearing from Uddhava’s mouth that Lord Krsna would return, the gopis asked about Lord Krsna’s welfare.
Text 8
sri-radhovaca
ananda-dam sri-vraja-raja-nandanam
draksyami kasmin samaye ghana-prabham
ghanam mayuriva samutsuka bhrcam
candram cakoriva tad-iksanotsuka
sri-radha uvaca – Sri Radha said; ananda-dam – giving bliss; sri-vraja-raja-nandanam – the prince of Vraja; draksyami – I will see; kasmin – at what; samaye – time; ghana-prabham – splendid as a monsoon cloud; ghanam – a cloud; mayuri – a peacock; iva – like; samutsuka – eager; bhrcam – greatly; candram – the moon; cakori – a cakori bird; iva – like; tad-iksanotsuka – eager to see.
Sri Radha said: When will I see Vraja’s delightful prince splendid as a monsoon cloud? I yearn to see Him as a peacock yearns to see a monsoon cloud or a cakori bird yearns to see the moon.
Text 9
kasmin ku-kale viraho babhuva me
yenaiva kau kalpa-samah ksanah ksanah
nicithiniyam dvi-parardha-helanam
karoti govinda-pada-dvayam vina
kasmin – at what?; ku-kale – wretched time; virahah – separation; babhuva – was; me – of Me; yena – by which; eva – indeed; kau – on the earth; kalpa-samah – like a kalpa; ksanah – moment; ksanah – moment; nicithini – night; iyam – the; dvi-parardha – Brahma’s lifetime; helanam – mocking; karoti – does; govinda-pada-dvayam – Lord Krsna’s feet; vina – without.
Since that painful time when I was separated from Him, every moment has become a kalpa. Without Krsna’s feet, every night mocks the span of Brahma’s life.
Text 10
kaccit kadacid vrajam agamisyati
karoti kim tatra harir vadacu me
adyaiva yatnena dhrtah kilasavah
prasahya niryanti mrsa-giraturah
kaccit – whether?; kadacit – sometime; vrajam – to Vraja; agamisyati – will return; karoti – does; kim – what?; tatra – there; harih – Krsna; vada – tell; acu – at once; me – to Me; adya – now; eva – indeed; yatnena – with care; dhrtah – held; kila – indeed; asavah – life-breath; prasahya – forcibly; niryanti – leaves; mrsa-gira – by lies; aturah – troubled.
Will Krsna return? What does He do there. Please tell Me. With a great struggle I have held onto My life-breath. If you torture it with many lies, it will quickly escape.
Text 11
drstva ksanam tvam mama hrc ca citalam
jatam prasannasmi samagate tvayi
yatha prasanna janakatmaja pura
lagka-puram vayu-sute samagate
drstva – seeing; ksanam – for a moment; tvam – you; mama – My; hrt – heart; ca – and; citalam – coolness; jatam – manifested; prasanna – satisfied; asmi – I am; samagate – attained; tvayi – you; yatha – as; prasanna – satisfied; janakatmaja – Sita-devi; pura – in ancient times; lagka-puram – to the city of Lanka; vayu-sute – when Hanuman; samagate – came.
When I first saw you My feverish heart became cool. Now that you have come, I am happy. I am happy as Sita was happy when Hanuman came to Lagka City.
Text 12
acam vidhaya nija-moha-dhanam visrjya
visrjya vakya-gaditam mathuram gato yah
tasyapi patra-likhitam hy amrtam na manye
tam canayasva kila mantra-vidam varistha
acam – hope; vidhaya – placing; nija-moha-dhanam – a wealth of illusions; visrjya – abanonding; visrjya – abandoning; vakya-gaditam – words; mathuram – to Mathura; gatah – went; yah – who; tasya – of Him; api – also; patra-likhitam – letter; hi – indeed; amrtam – nectar; na – not; manye – think; tam – Him; ca – and; anayasva – bring; kila – indeed; mantra-vidam – of couselors; varistha – O best.
I have given up all hope. I have thrown away a host of illusions. Now that He has gone to Mathura, I do not believe His words. I do not think His letter has words of nectar. O Uddhava, O best of counselors, please bring Him here.
Text 13
sri-uddhava uvaca
gatva purim tava param viraham nivedya-
thargham vidhaya nija-netra-jalena radhe
nitva harim tava purah punar agato ‘smi
ma cokam adya kuru me capathas tvad-agghreh
sri-uddhava uvaca – Sri Uddhava said; gatva – having gone; purim – to the city; tava – of You; param – then; viraham – separation; nivedya – appealing; atha – then; argham – argha; vidhaya – offering; nija-netra-jalena – with tears from the eyes; radhe – O Radha; nitva – bringing; harim – Krsna; tava – of You; purah – in the presence; punah – again; agatah – come; asmi – I am; ma – don’t; cokam – lament; adya – now; kuru – do; me – of me; capathah – the promise; tvad-agghreh – of Your feet.
Sri Uddhava said: I will go to Mathura City, describe to Him how You feel in His absence, offer Him arghya with the tears from my eyes, and then, O Radha, I will bring Krsna to You. Please don’t lament. I place this promise at Your feet.
Text 14
sri-narada uvaca
atha prasanna sri-radha
candrakantau mani cubhau
rasa-ragge candra-dattau
uddhavaya dadau nrpa
sri-narada uvaca – Sri Narada said; atha – then; prasanna – satisfied; sri-radha – Sri Radha; candrakantau – a candrakanti jewel; mani – jewel; cubhau – splendid; rasa-ragge – in the rasa-dance circle; candra-dattau – placed by the moon; uddhavaya – to Uddhava; dadau – gave; nrpa – O king.
Sri Narada said: O king, happy to hear this, Sri Radha gave to Uddhava two candrakanta jewels that moonlight had placed in the rasa-dance arena.
Text 15
sahasra-dala-padme dve
datte candramasa pura
uddhavaya dadau radha
prasanna bhakta-vatsala
sahasra-dala-padme – thousand petal lotuses; dve – two; datte – placed; candramasa – by moonlight; pura – before; uddhavaya – to uddhava; dadau – gave; radha – Radha; prasanna – satisfied; bhakta-vatsala – affectionate to the devotees.
Then Radha, who is kind to the devotees, happily gave Uddhava two thousand-petal lotuses that had also been created by moonlight.
Text 16
chatram simhasanam divyam
camare dve manohare
sri-krsna-manasodbhute
dadau tasmai hari-priya
chatram – parasol; simhasanam – throne; divyam – splendid; camare – camara; dve – two; manohare – beautiful; sri-krsna – of Sri Krsna; manasa – from the mind; udbhute – born; dadau – gave; tasmai – to him; hari-priya – Lord Krsna’s beloved.
Then Krsna’s beloved Radha gave to Uddhava a parasol, a a splendid throne, and two beautiful camaras that had been created by Lord Krsna’s thoughts.
Text 17
aicvaryam jnana-sampannam
sarva-decika-decikam
krsna-samyoga-kartrtvam
sada tava bhavisyati
aicvaryam – opulence; jnana-sampannam – with knowledge; sarva-decika-decikam – showing all places; krsna-samyoga-kartrtvam – bringing the company of Lord Krsna; sada – always; tava – of you; bhavisyati – will be.
Then She said to Uddhava, “You will always have a great wealth of transcendental knowledge, knowledge that enables you to meet Lord Krsna.”
Text 18
bhaktim nirguna-bhavadhyam
prema-laksana-samyutam
jnanam vijnana-sahitam
vairagyam sa dadau punah
bhaktim – devotion; nirguna-bhavadhyam – opulent with love that is beyond the modes of material nature; prema-laksana-samyutam – wityh love; jnanam – knowledge; vijnana-sahitam – with wisdom; vairagyam – renunciation; sa – She; dadau – gave; punah – again.
The She gave him devotion beyond the modes of nature, pure love for Krsna, knowledge, wisdom, and renunciation.
Text 19
cagkhacuda ca harina-
nitam cuda-manim cubham
candranana dadau tasmai
uddhavaya videha-rat
cagkhacuda – the crest-jewel; ca – and; harina – by Krsna; anitam – brought; cuda-manim – the crest jewel; cubham – beautiful; candranana – moon-faced; dadau – gave; tasmai – to him; uddhavaya – Uddhava; videha-rat – O king of Videha.
O king of Videha, then moon-faced Radha gave to Uddhava the beautiful crest-jewel Lord Krsna took from Sagkhacuda.
Text 20
tatha gopi-ganah sarve
bhusananam cayam cubham
daduh prasanna he rajann
uddhavaya mahatmane
tatha – then; gopi-ganah – the gopis; sarve – all; bhusananam – of ornaments; ca – and; ayam – this; cubham – beautiful; daduh – gave; prasanna – happy; he – O; rajann – king; uddhavaya – to Uddhava; mahatmane – noble-hearted.
Then all the gopis happily gave many ornaments to noble-hearted Uddhava.
Text 21
sri-narada uvaca
crutva vacac copagaveh cubhartham
sukham gatayam kila radhikayam
ucus tam arad vraja-gopa-vadhvah
sadah-sthitam krsna-sakham prthak tah
sri-narada uvaca – Sri Narada said; crutva – hearing; vacah – words; ca – and; upagaveh – pf Uddhava; cubhartham – to make happy; sukham – happiness; gatayam – attained; kila – indeed; radhikayam – Radha; ucuh – said; tam – to him; arat – near; vraja-gopa-vadhvah – teh vraja-gopis; sadah – in the assembly; sthitam – situated; krsna-sakham – to Krsna’s friend; prthak – specific; tah – they.
Sri Narada said: When She heard Uddhava’s comforting words, Sri Radha became happy. Then the Vraja-gopis surrounded Krsna’s friend Uddhava and spoke.
Text 22
sri-gopya ucuh
yac ca patra-likhitam vadacu nah
kintu tac ca harinoktam adbhutam
tvam paravara-vidam hareh sakha
mantra-vittama tadakrtir mahan
sri-gopya ucuh – the gopis said; yat – what; ca – and; patra-likhitam – letter; vada – please speak; acu – at once; nah – to us; kintu – however; tat – that; ca – and; harina – by Lord Krsna’ uktam – said; adbhutam – wonderful; tvam – you; paravara-vidam – all-knowing; hareh – of Krsna; sakha – the friend; mantra-vittama – O best of counselors; tadakrtih – His form; mahan – exalted.
The gopis said: O best of counselors, You are a very important person. You know everything. Your form is like Krsna’s and You are Krsna’s personal friend. Please read Krsna’s wonderful letter to us.
Text 23
sri-uddhava uvaca
yatha smaratha devecam
tatha yusman smaraty asau
anuvelam gopa-vadhvah
pacyato me na samcayah
sri-uddhava uvaca – Sri Uddhava said; yatha – as; smaratha – you remember; devecam – the Supreme Personality of Godhead; tatha – so; yusman – you; smarati – remembers; asau – He; anuvelam – always; gopa-vadhvah – the gopis; pacyatah – seeing; me – of me; na – not; samcayah – doubt.
Sri Uddhava said: As you remember Lord Krsna, so He always remembers you. O gopis, I have seen this myself. There is no doubt of this.
Text 24
ekada mam samahuya
smrtva yusman rahas-karah
kathayam asa sandecam
citta-stham nanda-nandanah
ekada – once; mam – me; samahuya – calling; smrtva – remembering; yusman – you; rahas-karah – in a private room; kathayam asa – told; sandecam – instruction; citta-stham – in His heart; nanda-nandanah – Krsna.
One day Lord Krsna called me to His private room and from His heart dicatated the following letter:.
Text 25
sri-bhagavan uvaca
ganesu saktam kila bandhanaya
raktam manah pumsi ca muktaye syat
mano dvayoh karanam ahur araj
jitvatha tat kau vicared asaggah
sri-bhagavan uvaca – the Supreme Personality of Godhead said; ganesu – for the groups; saktam – attachment; kila – indeed; bandhanaya – for bodange; raktam – affectionate; manah – the heart; pumsi – in a person; ca – and; muktaye – for liberation; syat – is; manah – the heart; dvayoh – of both; karanam – the cause; ahuh – said; arat – near; jitva – conquering; atha – then; tat – that; kau – on the earth; vicaret – considers; asaggah – without attachment.
The Supreme Personality of Godhead said: Attraction to the modes of material nature lead to bondage, but attraction to the Supreme Personality of Godhead leads to liberation. Thus the mind may be the cause of bondage or the cause of liberation. The wise therefore control the mind and remain unattached to the world of matter.
Text 26
yada svayam brahma parat param mam
adhyatma-yogena vicaradena
janati sarvatra gatam viveki
tada vijahyan manasah kasayam yavad ghano madhya-gatas tad-utthitah sva-karma-rupam na hi drk prapacyati
yada – when; svayam – Himself; brahma – Brahman; parat – than the greatest; param – greater; mam – Me; adhyatma-yogena – by spiritual yoga; vicaradena – expert; janati – knows; sarvatra – everywhere; gatam – gone; viveki – wise; tada – then; vijahyan – should renounce; manasah – of the mind; kasayam – attachment to material things; yavat – as; ghanah – a cloud; madhya-gatah – in the middle; tad-utthitah – risen; sva-karma-rupam – the form of one’s own karma; na – not; hi – indeed; drk – seeing; prapacyati – sees.
By expertly practicing yoga, a wise person sees Me, the Supreme Personality of Godhead, everywhere, and when he sees Me, his mind is no longer attracted to material things. As one cannot see clouds chased away by the rising sun, so he cannot see the results of his past fruitive acts.
Text 27
sthulac ca dure ‘smi na tattvato ‘gganas
tasmad dhi yogam kurutatra sadhanam
yat sagkhya-bhavaih kila gamyate padam
tad yoga-bhavair api gamyate svatah
sthulat – from the gross; ca – and; dure – far; asmi – I am; na – not; tattvatah – in truth; agganah – O gopis; tasmat – therefore; hi – indeed; yogam – yoga; kuruta – do; atra – here; sadhanam – method; yat – what; sagkhya-bhavaih – by sankhya-yoga; kila – indeed; gamyate – is attained; padam – state; tat – that; yoga-bhavaih – by yoga; api – also; gamyate – is attained; svatah – spontaneously.
O gopis, I am not far from this world. You should prasctice yoga. By following the paths of sagkhya or yoga, you will attain Me.
.pa
Chapter Seventeen
Sri Krsna-smarane gopi-vakya
The Gopis Describe Their Remembrance of Sri Krsna
Text 1
sri-narada uvaca
crutva sri-krsna-sandecam
prasanna gopa-vallabhah
acru-mukhyo baspa-kanthyam
ucur aupagavim nrpa
sri-narada uvaca – Sri Narada said; crutva – hearing; sri-krsna-sandecam – Sri Krsna’s lketter; prasanna – happy; gopa-vallabhah – the gopis; acru-mukhyah – tears in their faces; baspa-kanthyam – tears on their necks; ucuh – said; aupagavim – to Uddhava; nrpa – O king.
Sri Narada said: O king, happy to hear Sri Krsna’s letter, and tears streaming down their faces and necks, the gopis spoke.
Text 2
sri-goloka-vasinya ucuh
videcam gatavan krsnas
tykatva purva-priyan janan
tad upary alikhad yogam
aho nirmohata-balam
sri-goloka-vasinya ucuh – the residents of Sri Goloka said; videcam – to a foreign land; gatavan – gone; krsnah – Krsna; tykatva – abandoning; purva-priyan – those who were formerly dear ot Him; janan – people; tat – that; upari – above; alikhat – wrote; yogam – yoga; ahah – Oh; nirmohata-balam – the power of freedom from illusion.
The gopis from Sri Goloka said: Krsna left the people He used to love and went far away. Now He writes us a letter saying yoga makes one free from illusions.
Text 3
sri-dvara-palika ucuh
cakore glauh pagkaje ‘rko
bhramare pagkajam yatha
catake ca ghanah pritim
na karoti kadacana
sri-dvara-palika ucuh – the doorkeepers said; cakore – a cakor bird; glauh – the moon; pagkaje – a lotus; arkah – the sun; bhramare – a bee; pagkajam – a lotus; yatha – as; catake – a cataka bird; ca – and; ghanah – a cloud; pritim – love; na – not; karoti – does; kadacana – ever.
The gopi doorkeepers said: As the moon never loves the cakora birds, as the sun never loves the lotuses, as the lotus never loves the bumblebees, and as the cloud never loves the cataka birds, so Lord Krsna never loved us.
Text 4
sri-crggara-prakara ucuh
candra-mitram cakoro ‘sti
sakhyo vahni-kanah sada
vidhatra yad vilikhitam
tan nyunam na bhaved iha
sri-crggara-prakara ucuh – the gopi decorators said; candra-mitram – the friend of the moon; cakorah – a cakora bird; asti – is; sakhyah – friends; vahni-kanah – sparks; sada – always; vidhatra – by the creator; yat – what; vilikhitam – scratched; tan – that; nyunam – insignificant; na – not; bhavet – is; iha – here.
The gopi decorators said: O friends, cakora birds and sparks are always friendly to the moon. That is their destiny, written by fate, and it cannot be cast away.
Text 5
sri-cayyopakarika ucuh
vyadho ‘pi hatva hi mrgan
smarati tvaram aturah
kataksaih sva-priyan hatva
nirmohi na smared aho
sri-cayyopakarika ucuh – the decorators of the couch said; vyadhah – a hunter; api – also; hatva – having killed; hi – indeed; mrgan – deer; smarati – remembers; tvaram – quickly; aturah – agitated; kataksaih – with sidelong glances; sva-priyan – dear to him; hatva – having killed; nirmohi – unagitated; na – not; smaret – remembers; ahah – Oh.
The gopi couch-decorators said: Killing a deer, a hunter is excited and remembers his prey. Krsna is different. He killed us with sidelong glances, but now He is peaceful and does not remember us at all.
Text 6
sri-parsadakhya ucuh
jatam viraha-jam duhkham
nanyo vetti kadacana
yatha kantaka-viddhaggo
vidvan va viddha-kantakah
sri-parsadakhya ucuh – the g associates said; jatam – manifested; viraha-jam – born from separation; duhkham – suffering; na – not; anyah – another; vetti – knows; kadacana – ever; yatha – as; kantaka-viddhaggah – limbs wounded by throns; vidvan – a wise man; va – or; viddha-kantakah – wounded by thorns.
The gopi associates said: No one else can understand how we suffer in Krsna’s absence. Only a person who has been pricked by thorns can understand the pain of being pricked.
Text 7
sri-vrndavana-palika ucuh
animittam prema-saukhyam
animitto hi vetti tat
sa-nimitto na janati
rasam karmendriyam yatha
sri-vrndavana-palika ucuh – the protectors of Sri Vrndavana said; animittam – causeless; prema-saukhyam – the happiness of love; animittah – causeless; hi – indeed; vetti – knows; tat – that; sa-nimittah – with a cause; na – not; janati – knows; rasam – the taste; karmendriyam – the working senses; yatha – as.
The gopi protectors of Sri Vrndavana said: One who loves selflessly can understand selfless love. A selfish person cannot understand it, as arms and legs cannot understand the sweetness of nectar.
Text 8
sri-govardhana-vasinya ucuh
purandhri-prema-krd yo vai
sairandhri-nayako ‘bhavat
cailaukobhis tu kim tasya
bahuna kathitena kim
sri-govardhana-vasinya ucuh – – the residents of Sri Govardhana said; purandhri – for the city girls; prema – love; krt – doing; yah – who; vai – indeed; sairandhri-nayakah – the lover of the maidservant; abhavat – became; cailaukobhih – by they who live on the hill; tu – indeed; kim – what?; tasya – of Him; bahuna – more; kathitena – said; kim – what?
The gopis of Govardhana Hill said: Now He loves the girls in Mathura City. Now He loves the maidservant Kubja. Why should He love the girls of Govardhana Hill? What more need we say?
Text 9
sri-kunja-vidhayika ucuh
ha madhavi-kunja-punje
gunjan-matta-madhuvrate
sva-drg-laksmi-krto yo vai
tasyeyam cruyate katha
sri-kunja-vidhayika ucuh – the gopis that decorated the forest groves; ha – O; madhavi-kunja-pu 24je – in the groves of madhavi vines; gu 24jat – buzzing; matta – maddened; madhuvrate – bees; sva-drk – own eyes; laksmi – by the marks; krtah – done; yah – who; vai – indeed; tasya – of Him; iyam – thus; cruyate – is heard; katha – the topics.
The gopis that decorate the forest groves said: We still see the marks Krsna left in the forest groves of madhavi vines and maddened buzzing bees. We still hear the stories of His pastimes.
Text 10
sri-nikunja-vasinya ucuh
vrndavane matta-milinda-punje
kalindaja-tira-kadamba-kunje
canaic calantam sa-balam sa-gopam
sa-godhanam nanda-sutam bhajamah
sri-nikunja-vasinya ucuh – the gopis living in the forest said; vrndavane – in Vrndavana; matta-milinda-punje – filled with maddened bees; kalindaja-tira – on the Yamuna’s shore; kadamba-kunje – in the kadamba forewst; canaih – slowly; calantam – walking; sa-balam – with Balarama; sa-gopam – with the gopas; sa-godhanam – with the cows; nanda-sutam – Krsna; bhajamah – we worship.
The gopis that stayed in the forest said: We worship Krsna who, accompanied by Balarama, the gopas, and the cows, slowly walked by the Yamuna’s shore in Vrndavana’s kadamba forest filled with intoxicated bees.
Text 11
sri-jahnavi-yutha uvaca
kada tathasmat-samayo bhavisyati
yatha purandhri-samayah pradrcyate
cokam param ma kuruta vrajagganah
sada na kasyapi jayah parajayah
sri-jahnavi-yutha uvaca – the group,of gopis headed by Jahnavi said; kada – when?; tatha – then; asmat – of us; samayah – the time; bhavisyati – will be; yatha – as; purandhri-samayah – the time of the city girls; pradrcyate – is seen; cokam – lament; param – great; ma – don’t; kuruta – do; vrajagganah – O girls of Vraja; sada – always; na – not; kasyapi – of someone; jayah – the victor; parajayah – the defeated.
The group of gopis headed by Sri Jahnavi said: O girls of Vraja, don’t lament, saying, “Now is the time for the girls of Mathura City. When will our time come?” The winner and the loser there will always be.
Text 12
sri-yamuna-yutha uvaca
vidhatur na daya kincid
yunakti viyunakti yah
bhutani sakalany eva
kridanani yatharbhakah
sri-yamuna-yutha uvaca – the group ,of gopis headed by Sri Yamuna said; vidhatuh – of the creator; na – not; daya – mercy; kincit – at all; yunakti – brings together; viyunakti – separates; yah – who; bhutani – living entities; sakalani – all; eva – indeed; kridanani – toys; yatha – as; arbhakah – a child.
The group of gopis headed by Sri Yamuna said: The creator Brahma is not kind. He joins and separates the living entities like a child playing with toys.
Text 13
sri-rama-yutha uvaca
kubja-puradyarju-samana-vigraha
dasi tv idanim tu kulinatam gata
ku-rupini rupavati babhav aho
catur-dinair dundubhi-nada-karini
sri-rama-yutha uvaca – te group of gopis headed by Sri Rama said; kubja-pura – crooked before; adya – now; rju-samana-vigraha – straight; dasi – maidservant; tv – indeed; idanim – now; tu – indeed; kulinatamthe state of being a poious and respectable girl; gata – attained; ku-rupini – ugly; rupavati – beautiful; babhau – manifested; ahah – Oh; catur-dinaih – with four days; dundubhi-nada-karini – sounding dundubhi drums.
The group of gopis headed by Sri Rama said: The girl Kubja was crooked and now she is straight. She was a lowly maidservant and now she is exalted and worthy of honor. She was ugly and now she is beautiful. For her the victory drums sounded for four days.
Text 14
sri-vijaya-yutha ucuh
sada na kasyapi bhuja priyamse
sada vasanto na sada yuva syat
indro na rajyam kurute sadayam
catur-dinair manam alagkarotu
sri-vijaya-yutha ucuh – the groups headed by Vijaya said; sada – always; na – not; kasyapi – of someone; bhuja – the arms; priyamse – on the beloved’s shoulder; sada – always; vasantah – springtime; na – not; sada – always; yuva – youth; syat – is; indrah – Indra; na – not; rajyam – kingdom; kurute – does; sada – always; ayam – He; catur-dinaih – with four days; manam – honor; alagkarotu – may decorate.
The groups of gopis headed by Sri Vijaya said: The arm is not on the beloved’s shoulder eternally. Springtime is not eternal. Youth is not eternal. Indra does not rule his kingdom eternally. For four days Kubja was glorified.
Text 15
sri-lalita-yutha uvaca
rasabhisekam vinivarya manthara
cakara vighnam kila kosale pure
kubjaiva seyam mathura-pure gata
kubjaiva kim kim na karoti gopikah
sri-lalita-yutha uvaca – the groups of gopis headed by Sri Lalita said; rama – of Rama; abhisekam – the coronation-bathing; vinivarya – stopping; manthara – Manthara; cakara – did; vighnam – obstacle; kila – indeed; kosale pure – in Ayodhya; kubja – Kubja; eva – indeed; sa iyam – she; mathura-pure – in Mathura City; gata – gone; kubja – Kubja; eva – indeed; kim – what?; kim – what?; na – not; karoti – does; gopikah – the gopis.
The groups of gopis headed by Sri Lalita said: The girl Kubja in Mathura City had been Manthara in Ayodhya, where she stopped the coronation of Lord Ramacandra. O gopis, what offense had Kubja not committed?
Text 16
sri-vicakha-yutha uvaca
go-caranayanucarair vrajantam
prabodhayantam sva-puram viravaih
mattebha-yanam hi vidambayantam
sri-nanda-sunum na hi vismaramah
sri-vicakha-yutha uvaca – the groups of gopis headed by Sri Vicakha said; go-caranaya – for herding the cows; anucaraih – – with associates; vrajantam – walking; prabodhayantam – waking; sva-puram – His town; viravaih – with sounds; mattebha-yanam – the walking of an intocxicated elephant; hi – indeed; vidambayantam – mocking; sri-nanda-sunum – Sri Krsna; na – not; hi – indeed; vismaramah – we forget.
The groups of gopis headed by Sri Vicakha said: We have not forgotten Nanda’s son, Krsna, who wakened the entire village with the great clamor He made as He went with His friends to herd the cows, His walking mocking the graceful steps of intoxicated elephants.
Text 17
sri-maya-yutha uvaca
sagkoca-vithisu pate pragrhya
prasahya dorbhyam hrdaye nidhaya
anyonyam akarsana-harsa-bhitir
grhan harim tam hi kada nayamah
sri-maya-yutha uvaca – the groups of gopis headed by Sri Maya said; sagkoca-vithisu – on the narrow path; pate – gone; pragrhya – taking; prasahya – forcibly; dorbhyam – with both arms; hrdaye – on the heart; nidhaya – placing; anyonyam – together; akarsana – pulling; harsa-happiness; bhitih – fear; grhan – to the homes; harim – Krsna; tam – Him; hi – indeed; kada – when?; nayamah – we lead.
The groups of gopis headed by Sri Maya said: When will we ambush Krsna on the narrow path and with both arms forcibly hold Him to our hearts? When, happy and frightened, will we take Him to our homes?
Text 18
sri-asta-sakhya ucuh
viksya nanda-sutam agga sundaram
netram adya na jagad vipacyati
nanda-raja-tanaye purim sthite
kim bhavisyati vadacu nas tvaram
sri-asta-sakhyah ucuh – the eight gopi friends said; viksya – seeing; nanda-sutam – Krsna; agga – O noble one; sundaram – handsome; netram – the eye; adya – now; na – not; jagat – the universe; vipacyati – sees; nanda-raja-tanaye – on Krsna; purim – the city; sthite – situated; kim – what?; bhavisyati – will be; vada – please tell; acu – at once; nah – to us; tvaram – quickly.
The eight gopi friends said: Today our eyes see only the handsome son of King Nanda and they cannot see anything of the material world. Now that Krsna is in Mathura City, what will happen next? O gentle Uddhava, please tell us at once.
Text 19
sri-sodaca-sakhya ucuh
venu-nada-madhura-dhvanim vane
sannicamya kusumesu-vardhanam
crotra-yugmam iha nah crnoti no
vicva-gitam uta va yacah param
sri-sodaca-sakhya ucuh – the sixteen gopi friends said; venu-nada-madhura-dhvanim – the sweet sound of the flute; vane – in the forest; sannicamya – hearing; kusumesu-vardhanam – increasing amorous desires; crotra-yugmam – ears; iha – here; nah – of us; crnoti – hear; nah – not; vicva-gitam – the son of the world; uta – indeed; va – or; yacah – fame; param – great.
The sixteen gopi friends said: When they hear the sweet musaic of Krsna’s flute in the forest, our ears cannot hear any other music in the entire world. Our ears do not think any other music is sweet and glorious.
Text 20
sri-dvatrimcat-sakhya ucuh
pritya sva-mitram hi ripum nayena
lubdham dhanaic ca dvijam adarena
gurum pranamai rasikam rasena
nirmohinam kena vaci-karoti
sri-dvatrimcat-sakhya ucuh – the thirty-two gopi freinds said; pritya – – with love; sva-mitram – own friend; hi – indeed; ripum – enemy; nayena – by leading; lubdham – greedy; dhanaih – with wealth; ca – also; dvijam – a brahmana; adarena – with respect; gurum – a guru; pranamai – bow; rasikam – nectarean; rasena – with nectar; nirmohinam – not bewildered; kena – by what?; vaci-karoti – bring under control.
The thirty-two gopi friends said: With love one makes a friend into a submissive servant. With superior logic one makes a friend into a submissive servant. With money one makes a greedy miser into a submissive servant. With worship and honor one makes a brahmana into a submissive servant. With bowing down again and again one makes a guru into a submissive servant. With beautiful things sweet as nectar one makes a person searching after nectar into a submissive servant. With what does one make a person who can never be bewildered into a submissive servant?
Text 21
sri-cruti-rupa ucuh
yaj-jagaradisu bhavesu param hy ahetur
hetusvid asya vicaranti gunac ca yena
naitad vicanti mahad-indriya-deva-sagghas
tasmai namo ‘gnim iva vistrta-visphuliggah
sri-cruti-rupa ucuh – the gopis that had been Personified Vedas said; yaj-jagaradisu – beginning with wakefulness; bhavesu – in the states of being; param – supreme; hi – indeed; ahetuh – causeless; hetusvit – cause; asya – of Him; vicaranti – consider; gunah – the modes; ca – and; yena – by whom; na – not; etat – this; vicanti – enter; mahat – mahat-tattva; indriya – senses; deva – demigods; sagghah – groups; tasmai – to Him; namah – obeisances; agnim – fire; iva – like; vistrta-visphuliggah – sparks.
The gopis that had been Personified Vedas said: We offer our respectful obeisances to Lord Krsna, the Supreme Personality of Godhead. He is the cause of wakefulness, dream, and sleep, but nothing outside of Himself is the cause of Him. Pushed by Him, the modes of material nature act. The mahat-tattva, senses, and demigods have no power over Him. He is a blazing fire and all things that exist are sparks from Him.
Text 22
sri-rsi-rupa ucuh
naivecitum prabhur ayam balinam baliyan
maya na cabda uta no visayi-karoti
tad brahma purnam amrtam paramam pracantam
cuddham parat parataram caranam gatah smah
sri-rsi-rupa ucuh – the gopis that had been sages said; na – not; eva – indeed; icitum – to dominate; prabhuh – the Lord; ayam – He; balinam – of the strong; baliyan – the strongest; maya – illusion; na – not; cabda – sound; uta – indeed; nah – not; visayi-karoti – brings into the range pf perception; tat – that; brahma – Brahman; purnam – perfect; amrtam – eternal; paramam – supreme; pracantam – peaceful; cuddham – pure; parat – than the greatest; parataram – greater; caranam – shelter; gatah – attain; smah – we.
The gopis that had been sages said; The strongest of the strongcannot defeat Him. Material illusion cannot bewilder Him. The Vedas cannot bring Him within their grasp. He is the perfect, complete, eternal, sweet, peaceful, and pure Supreme Personality of Godhead, greater than the greatest. We take shelter of Him.
Text 23
sri-devaggana ucuh
amcamcakamcaka-kalady-avatara-vrndair
aveca-purna-sahitac ca parasya yasya
sargadayah kila bhavanti tam eva krsnam
purnat param tu paripurnatamam natah smah
sri-devaggana ucuh – the gopis that had been demigoddesses said; amca – amsa; amcakamcaka – amsamsa; kala – kala; adi – beginning; avatara – incarnations; vrndaih – with multitudes; aveca – avesa; purna – purna; sahitah – with; ca – and; parasya – of the Supreme; yasya – of whom; sargadayah – beginning with creation; kila – indeed; bhavanti – are; tam – to Him; eva – indeed; krsnam – Krsna; purnat – than the most perfect; param – more perfect; tu – indeed; paripurnatamam – the most perfect; natah – bowing down; smah – we are.
The gopis that had been demigoddesses said: The amca, amcamca, kala, aveca, purna, and other incarnations of Godhead come from Him. The creation, maintenance, and destruction of the material universes come from Him. We bow down before Him, Sri Krsna, the original Supreme Personality of Godhead, more perfect than the perfect.
Text 24
sri-yajna-sita ucuh
criman-nikunja-latika-kusumakaro ‘yam
sri-radhika-hrdaya-kantha-vibhusano ‘yam
sri-rasa-mandala-patir vraja-mandaleco
brahmanda-mandala-mahi-paripalako ‘yam
sri-yajna-sita ucuh – the Yajna-sitas said; criman-nikunja-latika-kusumakarah – a forest garden of flowering vines; ayam – He; sri-radhika – of Sri Radha; hrdaya – on the heart; kantha – and neck; vibhusanah – the ornament; ayam – He; sri-rasa-mandala-patih – the master of the rasa-dance circle; vraja-mandalecah – the master of the circle of Vraja; brahmanda-mandala-mahi-paripalakah – the maintainer of the circle of all the universes; ayam – He.
The Yajna-sitas said; He stays in a beautiful forest garden of flowering vines. He is an ornament on Sri Radha’s neck and heart. He is the master of the circle of Vraja. He is the master of the rasa-dance circle. He is the protector of the circle of the universes.
Text 25
sri-rama-vaikuntha-vasinya ucuh
yo gopika-sakala-yutham alancakara
vrndavanam ca nija-pada-rajobhir adrim
yah sarva-loka-vibhavaya babhuva bhumau
tam bhuri-lilam uragendra-bhujam bhajamah
sri-rama-vaikuntha-vasinya ucuh – the gopis that had been residents of Rama-Vaikuntha said; yah – who; gopika-sakala-yutham – all the groups of gopis; ala 24cakara – decorates; vrndavanam – Vrndavana; ca – and; nija-pada-rajobhih – with the dust of His feet; adrim – the hill; yah – who; sarva-loka-vibhavaya – for the gl;ory of all the worlds; babhuva – was; bhumau – on the earth; tam – Him; bhuri-lilam – enjoying transcendental pastimes; uragendra-the kings of snakes; bhujam – His arms; bhajamah – we worship.
The gopis that had been residents of Rama-Vaikuntha said: We worship Lord Krsna, whose arms are like two snake-kings, who decorated Vrndavana, Govardhana Hill, and all the gopis with the dust of His feet, and who to show His glories to all the worlds enjoyed many transcendental pastimes on the earth.
Text 26
sri-cvetadvipa-sakhi-jana ucuh
yatha cilindhram cicur acramo gajah
sva-puskarenaiva ca puskaram girim
dhrtva babhau sri-vraja-raja-nandanah
krpakaro ‘sau na hi vismrtah kvacit
sri-cvetadvipa-sakhi-jana ucuh – the gopis that had been friends of the goddess of fortune on Svetadvipa said; yatha – as; cilindhram – a mushroom; cicuh – boy; acramah – shelter; gajah – elephant; sva-puskarena – with a lotus; eva – indeed; ca – and; puskaram – a lotus; girim – hill; dhrtva – holding; babhau – manifested; sri-vraja-raja-nandanah – the prince of Vraja; krpakarah – kind; asau – He; na – not; hi – indeed; vismrtah – forgotten; kvacit – ever.
The gopis that had been friends of the goddess of fortune on Svetadvipa said: We have not forgotten compassionate Sri Krsna, the prince of Vraja, who, as a child lifts a mushroom or an elephant lifts a lotus in its tongue, lifted Govardhana Hill.
Text 27
sri-urdhva-vaikuntha-vasinya ucuh
cyama-varnamaye netre
jagac chyamam vipacyatah
na dvaitam drcyate yasam
tabhih kim yoga-sevanam
sri-urdhva-vaikuntha-vasinya ucuh – the gopis that had been residents of Urdhva-Vaikuntha said; cyama-varnamaye – black; netre – eyes; jagac-chyamam – black; vipacyatah – seeing; na – not; dvaitam – different; drcyate – is seen; yasam – of whom; tabhih – by them; kim – what?; yoga-sevanam – practice of yoga.
The gopis that had been residents of Urdhva-Vaikuntha said: When the eyes are covered with darkness they see the entire universe is dark. In that darkness, the eyes can clearly see that everything is all one and there is no duality. What use do we have for this darkness of impersonalist yoga?
Text 28
sri-lokacala-vasinya ucuh
sneha-paco drdho chinno
na cchinno harina vina
chittva tam mathuram pragan
naga-pasam yatha khagah
sri-lokacala-vasinya ucuh – the gopis that had been residents of Lokacala said; sneha – of love; pacah – the rope; drdhah – firm; chinnah – broken; na – not; cchinnah – broken; harina – by Krsna; vina – without; chittva – breaking; tam – that; mathuram – to Mathura; pragan – went; naga-pasam – snake-noose; yatha – as; khagah – Garuda.
The gopis that had been residents of Lokacala said: Only Krsna can cut the noose of love. No one but Him can cut it. As Garuda cuts a noose of snakes, Krsna should have cut the noose of our love before He went to Mathura City.
Text 29
sri-ajita-padacrita ucuh
krsne lagnam netra-yugmam
dhavad daca-dicantaram
aho na lagnam kutrapi
padma-lagno yatha hy alih
sri-ajita-padacrita ucuh – the gopis that had taken shelter of Lord Ajita’s feet said; krsne – on Lord Krsna; lagnam – resting; netra-yugmam – eyes; dhavat – running; daca-dicantaram – in the ten directions; ahah – Oh; na – not; lagnam – resting; kutrapi – anywhere; padma-lagnah – resting on a lotus; yatha – as; hi – indeed; alih – a bee.
The gopis that had taken shelter of Lord Ajita’s feet said: Not going anywhere else in the ten directions, our eyes rest on Krsna as a bumblebee rests on a lotus.
Text 30
sri-sakhya ucuh
karpanyena yaco hanti
krudha guna-ganodayam
dhanani vyasanair lokah
kapatenaiva mitratam
sri-sakhya ucuh – the gopis that had been friends of ther goddess of fortune said; karpanyena – by being in a pitiable condition; yacah – fame; hanti – kills; krudha – by anger; guna-ganodayam – virtues; dhanani – wealth; vyasanaih – by calamities; lokah – the world; kapatena – by treachery; eva – indeed; mitratam – friendship.
The gopis that had been friends of the goddess of fortune said: Being in a wretched condition destroys one’s fame. Anger destroys virtues. Misfortune destroys wealth. Treachery destroys friendship.
Text 31
sri-maithila ucuh
dhanam dattva tanum rakset
tanum dattva trapam vyadhat
dhanam tanum trapam dadyan
mitra-karyartham eva hi
sri-maithila ucuh – the gopis that had been the women of Mithila said; dhanam – wealth; dattva – giving; tanum – body; rakset – should protect; tanum – body; dattva – giving; trapammodesty; vyadhat – gives; dhanam – wealth; tanum – body; trapam – modesty; dadyat – may guve; mitra-karyartham – for friendship; eva – indeed; hi – indeed.
The gopis that had been the women of Mithila said: By paying money one may protect his body, and by renouncing this body one may preserve his good reputation. For the sake of a friend one may give away his money, body, and good reputation.
Text 32
sri-kaucala ucuh
na ko ‘pi janati viyoga-jam dasam
jivam vina vaktum alam na sapi hi
bhuyad uro-bana-bhinnam aran
mabhut kadapi priya-viprayojanam
sri-kaucala ucuh – the gopis that had been women of Kocala said; na – not; ko ‘pi – anyone; janati – knows; viyoga-jam – born of separation; dasam – condition; jivam – life; vina – without; vaktum – to speak; alam – greatly; na – no; sapi – any woman; hi – indeed; bhuyat – may be; uro-bana-bhinnam – her chest pierced by an arrow; aran – near; ma – not; abhut – may be; kadapi – ever; priya-viprayojanam – separation from the beloved.
The gopis that had been women of Kocala said: Only a person whose heart has been broken by the arrow of separation can understand or describe the sufferings of a lover separated from the beloved.
Text 33
sri-ayodhya-pura-vasinya ucuh
krtva niracam vinidhaya cacam
jagama cacam mathura-purasya
yogam ca tasyopari calikhan no
nirmohinam cittam aho vicitram
sri-ayodhya-pura-vasinya ucuh – the gopis that had been the women of Ayodhya said; krtva – having done; niracam – hopelessness; vinidhaya – placing; ca – and; acam – hope; jagama – went; ca – and; acam – in the direction; mathura-purasya – of Mathura City; yogam – meeting; ca – and; tasya – of Him; upari – over; ca – and; alikhant – wrote; nah – not; nirmohinam – of the peaceful; cittam – the heart; ahah – Oh; vicitram – wonderful.
The gopis that had been the women of Ayodhya said: First He gave us no hope, then He gave us hope, then he went to Mathura City. Now He writes that we will meet again. Are not the hearts of they who do not love wonderful to see?
Text 34
sri-pulindika ucuh
enam varam kartum ativa vihvalam
samagatam curpanakham pura vane
yah karayam asa virupinim balat
saumitrina tena tu vah krpa katham
sri-pulindika ucuh – the gopis that had been Pulindas said; enam – Him; varam – beloved; kartum – to make; ativa – very; vihvalam – agitated; samagatam – attained; curpanakham – Surpanakha; pura – before; vane – in the forest; yah – who; karayam asa – made; virupinim – disfigured; balat – forcibly; saumitrina – by Laksmana; tena – by Him; tu – indeed; vah – of you; krpa – the mercy; katham – how?
The gopis that had been Pulindas said: When Surpanakha fell in love with Him and yearned to marry Him, He made Laksmana disfigure her. He was not kind then. Why should He be kind now?
Text 35
sri-sutala-vasinya ucuh
bhaktam balim satya-param ca bhur idam
nitva balim yah kupito babandha ha
aho katham tasya karoti sevanam
maya-bator vamana-rupa-dharinah
sri-sutala-vasinya ucuh – the gopis that had been the women of Sutalaloka said; bhaktam – devotee; balim – Bali; satya-param – truthful; ca – and; bhuh – earth; idam – this; nitva – bringing; balim – offering; yah – who; kupitah – angry; babandha – bound; ha – indeed; ahah – Oh; katham – how?; tasya – of Him; karoti – does; sevanam – service; maya-batoh – pretending to be a small brahmana boy; vamana-rupa-dharinah – manifesting the form of Lord Vamana.
The gopis that had been the women of Sutalaloka said: When the sincere devotee Bali Maharaja offered Him the entire world, Krsna became angry and tightly bound Bali with many ropes. That is the result of worshiping Him. Why would anyone worship this person, who deviously pretended to be a brahmacari?
Text 36
sri-jalandharya ucuh
purati-kastam pragate ‘surottame
kayadhave bhakta-vare tato hy ayam
bhutva nrsimhah krtavan sahayam
aho para nisthurata pradrcyate
sri-jalandharya ucuh – the gopis that had been Jalandharis said; pura – previously; ati-kastam – great calamity; pragate – attained; asurottame – the great demon; kayadhave – to Prahlada; bhakta-vare – the great devotee; tatah – then; hi – indeed; ayam – He; bhutva – becoming; nrsimhah – Nrsimha; krtavan – did; sahayam – help; ahah – Oh; para – great; nisthurata – cruelty; pradrcyate – is seen.
The gopis that had been Jalandharis said: When the great demon Hiranyakacipu tortured the great devotee Prahlada, Krsna appeared as Nrsimha, saved Prahlada, and was very cruel to Hiranyakacipu.
Text 37
sri-bhumi-gopya ucuh
aho ‘ti-nirmohi-janasya citram
param caritram gaditum na yogyam
mukhena canyad dhrdi bhavyam anyad
devo na janati kuto manusyah
sri-bhumi-gopya ucuh – the Bhumi-gopis said; ahah – Oh; ati-nirmohi-janasya – of one who is peaceful; citram – wonderful; param – great; caritram – activities; gaditum – to speak; na – not; yogyam – proper; mukhena – with the mouth; ca – and; anyat – another; hrdi – in the heart; bhavyam – will be; anyat – another; devah – the demigod; na – not; janati – understands; kutah – where?; manusyah – humans.
The Bhumi-gopis said: No one can describe with his mouth or understand with his heart the surprising activities of Krsna, who is never bewildered by feelings of love. If even the great demigods cannot understand His activities, how can mere human beings understandthem?
Chapter Eighteen
Çré Gopé-väkye Uddhavägamana
Uddhava Hears the Gopés’ Words and Returns to Mathurä
Text 1
çré-barhiñmaté-bhavä ücuù
aho layäbdhau kåpayä harir yaà
uddhåtya väräha-tanur mahätmä
tam anvadhävad dhåta-siïjiné-çaro
bhütvä dayäluù påthur ädi-räjaù
çré-barhiñmaté-bhavä ücuù—the gopés that had been the women of Barhiñmaté-pura said: ahaù—Oh; layäbdhau—on the ocean of devastation; kåpayä—with mercy; hariù—Kåñëa; yam—whom; uddhåtya—lifting; väräha-tanuù—the form of Varäha; mahätmä—great soul; tam—her; anvadhävat—following; dhåta-siïjiné-çaraù—placing the arrow to the bowstring; bhütvä—doing; dayäluù—merciful; påthuù—Påthu; ädi-räjaù—the great king.
The gopés that had been the women of Barhiñmaté-pura said: Kåñëa was Varäha, who rescued the earth from the waters of devastation. Kåñëa was the great and merciful king Påthu who, placing an arrow on His bowtsring, protected the earth.
Text 2
çré-latä-gopya ücuù
svayaà sudhäà vä na vibhajya pürvaà
dhanvantarir viçva-bhiñäì mahätmä
tad-baddha-vaireñu suräsureñu
bhütvätha yoñit pradadau kali-priyaù
çré-latä-gopya ücuù—the gopés that had been flowering vines said; svayam—personally; sudhäm—nectar; vä—or; na—not; vibhajya—distributing; pürvam—before; dhanvantariù—Dhanvantari; viçva-bhiñäk—the doctor of the universe; mahätmä—the Supreme Personality of Godhead; tad-baddha-vaireñu—inimical; suräsureñu—demigods and demons; bhütvä—becoming; atha—then; yoñit—a woman; pradadau—gave; kali-priyaù—fond of quarreling.
The gopés that had been flowering vines said: In ancient times Kåñëa became Dhanvantari, the universal physician who brought, but did not distribute, nectar. When the demigods and demons quarreled, Kåñëa, who sometimes likes a quarrel, became the girl Mohiné and gave the nectar to the demigods.
Text 3
çré-nägendra-kanyä ücuù
athecchatém enam aho varaà hariù
samägatäà çürpaëakhäà mahävane
cakära saumitra-sakhaù kurüpiëéà
aho kåtaà tasya tayä kim apriyam
çré-nägendra-kanyä ücuù—the snakes princesses said; atha—then; icchatém—desiring; enam—Him; ahaù—indeed; varam—husband; hariù—Kåñëa; samägatäm—approached; çürpaëakhäm—Surpanakha; mahävane—in Mahävana; cakära—did; saumitra-sakhaù—trhe friend of Lakñmaëa; kurüpiëéà-disfigured; ahaù—Oh; kåtam—did; tasya—of Him; tayä—by her; kim—what?; apriyam—not dear.
The gopés that had been snake-princesses said: When Kåñëa was Rämacandra, and Çürpaëakhä wished to marry Him, Rämacandra, the friend of Lakñmaëa, disfigured her. What bad thing did she do to deserve that punishment?
Text 4
çré-samudra-kanyä ücuù
nityaà gåha-çataà yänti
dätré duùkhaà sukhaà janän
svéyä kathaà suçélä ca
caïcaläsmin kathaà sthitä
çré-samudra-kanyä ücuù—the daughters of the ocean said; nityam—always; gåha-çatam—a hundred homes; yänti—goes; dätré—the giver; duùkham—sufferinbgs; sukham—happiness; janän—to the people; svéya—own; katham—how?; suçélä—good; ca—and; caïcalä—restless; asmin—in this; katham—how?; sthitä—situated.
The gopés that had been daughters of the ocean said: Why does Kåñëa’s saintly beloved, the goddess of fortune, bring happiness or suffering to hundreds of homes every day? Why, even though she is rstless and fickle, does she always stay by His side?
Text 5
çré-apsara ücuù
asya prétyä karëa-näse
gate vai rävaëa-svasuù
tyajantu värtäà tenäpi
bhavaténäà kåpä kåtä
çré-apsara ücuù—te gopés that had been apsaräs said; asya—of Him; pritya—with love; karëa-näse—ears and nose; gate—gone; vai—indeed; rävaëa-svasuù—Surpanakha; tyajantu—may abanond; värtäm—news; tena—by Him; api—also; bhavaténäm—of you all; kåpä—mercy; kåtä—done.
The gopés that had been apsaräs said: Çürpaëakhä lovingly approached Him and He responded by cutting off her ears and nose. Kåñëa is not kind.
Text 6
çré-divyä ücuù
sarveçvaro balià nétvä
balià baddhvä dayä-paraù
adhaù kñipan mukti-näthas
citraà tat kathayäbhavat
çré-divyä ücuù—the divya-gopés said; sarveçvaraù—the master of all; balim—offering; nétvä—bringing; balim—Bali; baddhvä—binding; dayä-paraù—kind; adhaù—below; kñipan—throwing; mukti-näthaù—the master of liberation; citram—wonderful; tat—that; kathayä—with the story; abhavat—was.
The divya-gopés said: Even though Kåñëa is the merciful Supreme Personality of Godhead, He tied up Bali Mahäräja, who was making an offering to Him. Even though Kåñëa is the master that gives liberation, He threw Bali down to the lower worlds. This is all very surprising.
Text 7
çré-ädivyä ücuù
çatarüpä-yutaà çäntaà
tapasy antaà manuà purä
daityair badhaà gataà paçcäd
rarakñäsau dayä-nidhiù
çré-ädivyä ücuù—the ädivya-gopés said; çatarüpäyutam—wuth Çatarüpä; çäntam—peaceful; tapasi—ausperity; antam—end; manum—Manu; purä—before; daityaiù—by the demons; badham—stopped; gatam—gone; paçcät—after; rarakña—protected; asau—He; dayä-nidhiù—an ocean of mercy.
The ädivya-gopés said: Kåñëa protected Manu and Çatarüpä when, as they were peacefully performing austerities, the demons attacked them.
Text 8
çré-sattva-våttaya ücuù
pürvaà kañöa-gataà bhaktaà
dhruvaà käyädhavaà ca vai
paçcäd rarakña kåpayä
na pürvaà déna-vatsalaù
çré-sattva-våttaya ücuù—the sattva-våtti-gopés said; pürvam—before; kañöa-gatam—suffering; bhaktam—devotee; dhruvam—Dhruva; käyädhavam—Prahläda; ca—and; vai—indeed; paçcät—then; rarakña—protected; kåpayä—with mercy; na—not; pürvam—before; déna-vatsalaù—kind to the distressed.
The sattva-våtti-gopés said: Although Kåñëa, who is kind to the distressed, protected Dhruva and Prahläda from many calamities, now He will not protect us..
Text 9
çré-rajo-våttaya ücuù
rukmäìgada-hariçcandräm-
baréñäëäà satäà hariù
satyaà parékñan pradadau
punar bhägavatéà çriyam
çré-rajo-våttaya ücuù—the rajo-våtti-gopés said; rukmäìgada—Rukmangada; hariçcandra—Hariscandra; ambaréñäëäm—and Ambarisa; satäm—devotees; hariù—Kåñëa; satyam—true; parékñan—seeing; pradadau—gave; punaù—again; bhägavatém—of the Lord; çriyam—opulence.
The rajo-våtti-gopés said: When He saw that they were His sincere devotees, Lord Kåñëa gave His own transcendental opulences to Rukmäìgada, Hariçcandra, and Ambaréña.
Text 10
çré-tamo-våttaya ücuù
våndä yena chalaà präptä
chalinä balinä purä
chalamayyä balinyädyä
kubjayä chalito hy ayam
çré-tamo-våttaya ücuù—the tamo-våtti gopés said; våndä—Vrnda; yena—by whom; chalam—trick; präptä—attained; chalinä—by a trick; balinä—by Bali; purä—before; chalamayyä—treacerous; balinyädyä—headed by Balini; kubjayä—by Kubjä; chalitaù—cheated; hi—indeed; ayam—He.
The tamo-våtti gopés said: Kåñëa cheated many others in the past. He cheated Bali Mahäräja and He also cheated Kubjä.
Text 11
kåpäëé hy ekato vakrä
ghätayanté janän bahün
kim u kubjä tri-vakrä ca
çré-kåñëena tri-bhaìginä
kåpäëé—a dagger; hi—indeed; ekataù—by one; vakrä—crooked; ghätayanti—struck; janän—people; bahün—many; kim—what?; u—indeed; kubjä—Kubjä; tri-vakrä—crooked in three places; ca—and; çré-kåñëena—by Çré Kåñëa; tri-bhaìginä—bent in three places.
A single crooked sword can kill many straight people. Why, then, would Kåñëa, who is Himself bent in three places, not cheat Kubjä, who was also crooked in three places?
Text 12
paçyanténäà kåñëa-märgaà
netre duùkhaà gate bhåçam
avadhéù päda-vékñepaà
vämanasya karoti hi
paçyanténäm—looking; kåñëa-märgam—on the poath of Kåñëa; netre—eyes; duùkham—sufcferings; gate—attained; bhåçam—greatly; avadhéù—up to; päda-vékñepam—the kicking; vämanasya—of Vämana; karoti—does; hi—indeed.
Hoping for Kåñëa to come, we stared at the path, trying to look as far as possible into the distance, even up to the place where Lord Vämana kicked a hole in the covering of the universe.
Text 13
pétatvaà tvag-gatä pädau
çaithilyaà pragatau ca naù
mano vibhramatäm ugraà
mädhave mädhavaà vinä
pétatvam—yellowness; tvak—-skin; gatä—attained; pädau—feet; çaithilyam—slackness; pragatau—attauined; ca—and; naù—of us; manaù—the mind; vibhramatäm—bewilderment; ugram—terrible; mädhave—in the springtime; mädhavam—Kåñëa; vinä—without.
In Kåñëa’s absence our skin has turned yellow, our steps are unsteady, and our thoughts disoriented.
Text 14
sapatné-hära-cihnäòhyaà
ägataà tam uñaù-kñaëe
ha daiva kasmin samaye
drakñyämo nanda-nandanam
sapatné—rival; hära—necklace; cihna—mark; äòhyam—enriched; ägatam—come; tam—Him; uñaù-kñaëe—at dawn; ha—indeed; daiva—O destiny; kasmin—at what?; samaye—time; drakñyämaù—we will see; nanda-nandanam—Nanda’s son.
O destiny, when will we again see Nanda’s son, bearing the marks and necklace of our rival as he comes to us at dawn?
Text 15
çré-närada uväca
iti kåñëaà cintayantyo
gopébhiù prema-vihvaläù
utkaëöhitäs tä rurudur
mürchitä dhäraëéà gatäù
çré-närada uväca—Çré Närada said; itit—thus; kåñëam—about transcendental; cintayantyaù—thinking; gopébhiù—by the gopés; prema—with love; vihvaläù—overcome; utkaëöhitäù—yearning; tä—they; ruruduù—wept; mürchitä—fainting; dhäraëém—to the ground; gatäù—fell.
Çré Närada said: Thinking of Kåñëa in this way, the gopés became overwhelmed with love for Kåñëa. Yearning to meet Him again, they wept, and then they fell unconscious to the ground.
Text 16
påthak påthak samäçväsya
vacobhir naya-naipuëaiù
sambodhya gopikä sarväù
präha rädhäà tadoddhavaù
påthak påthak—each one; samäçväsya—comnforting; vacobhiù—with words; naya-naipuëaiù—expert; sambodhya—awakening; gopikä—the gopés; sarväù—all; präha—said; rädhäm—to Rädhä; tadä—then; uddhavaù—Uddhava.
After reviving all the gopés and comforting each one with eloquent words, Uddhava spoke to Rädhä.
Text 17
çré-uddhava uväca
paripürëatame kåñëe
våñabhänu-varätmaje
gantum äjïäà dehi mahyaà
namas tubhyaà vrajeçvari
çré-uddhava uväca—Çré Uddhava said; paripürëatame—the Supreme Personality of Godhead; kåñëe—Kåñëa; våñabhänu-varätmaje—King Våñabhänu’s daughter; gantum—to go; äjïäm—the order; dehi—please give; mahyam—to me; namaù—obeisances; tubhyam—to You; vrajeçvari—O queen of Vraja.
Çré Uddhava said: O supreme goddess, O most exalted one, O daughter of King Våñabhänu, please give me permission to depart. O queen of Vraja, I offer my respectful obeisances to You.
Text 18
pratipatraà dehi çubhe
çré-kåñëäya mahätmane
tena taà ca praëamyäçu
samäneñye taväntikam
pratipatram—a letter in reply; dehi—please give; çubhe—O beautiful one; çré-kåñëäya—for Çré Kåñëa; mahätmane—the Supreme Personality of Godhead; tena—by that; tam—Him; ca—and; praëamya—bowing; äçu—at once; samäneñye—I will bring; tava—of you; antikam—nearness.
O beautiful one, please give me a letter for Çré Kåñëa, the Supreme Personality of Godhead. I will bow down before Him and then I will bring Him to You at once.
Text 19
çré-närada uväca
atha rädhä lekhanéà ca
nétvä patraà mañes tvaraà
samäcäraà cintayanti
tävad açrüni suçruvuù
çré-närada uväca—Çré Närada said; atha—then; rädhä—Rädhä; lekhaném—a pen; ca—and; nétvä—bringing; patram—a cup; mañeù—of ink; tvaram—at once; samäcäram—activity; cintayanti—thinking; tävat—then; açrüni—tears; suçruvuù—flowed.
Çré Närada said: Then Rädhä took a pen and a jar of ink. As She thought of what to write, tears flowed from Her eyes.
Text 20
yad yat patraà samänétaà
rädhayä lekhané-yutam
tat tad ardré-kåtaà jätaà
nayanämbuja-väribhiù
yad yat—whatever; patram—letter; samänétam—done; rädhayä—by Rädhä; lekhané-yutam—with the pen; tat tat—that; ardré-kåtam—melted; jätam—manifested; nayanämbuja-väribhiù—with the tears from Her eyes.
Whatever Rädhä wrote with Her pen was at once washed away by the tears from Her eyes.
Text 21
açru-pravähaà muïcantéà
kåñëa-darçana-lälasäm
uddhavo vismayan präha
rädhäà kamala-locanäm
açru-praväham—a stream of tears; muïcantém—shedding; kåñëa-darçana-lälasäm—yearning to see Kåñëa; uddhavaù—Uddhava; vismayan—astonished; präha—said; rädhäm—to Rädhä; kamala-locanäm—lotus-eyed.
Filled with wonder, Uddhava spoke to lotus-eyed Rädhä who, yearning to see Kåñëa, shed streams of tears.
Text 22
çré-uddhava uväca
kathaà likhasi rädhe tvaà
kathaà duùkhaà karoñi hi
sarvaà tasmai vadiñyämi
vyathäà tval-lekhanaà vinä
çré-uddhava uväca—Çré Uddhava said; katham—who?; likhasi—write; rädhe—O Rädhä; tvam—You; katham—how?; duùkham—suffering; karoñi—You do; hi—indeed; sarvam—all; tasmai—to Him; vadiñyämi—I will tell; vyathäm—the suffering; tval-lekhanam—Your writing; vinä—without.
Çré Uddhava said: O Rädhä, why must You write? Why must You be unhappy in this way? Even without You writing a letter, I will tell Kåñëa everything of Your distress.
Text 23
çré-närada uväca
iti çrutvä vacas tasya
rädhayä gata-bädhayä
sarväbhir gopikäbhiç ca
püjito ‘bhüt tadoddhavaù
çré-närada uväca—Çré Närada said; iti—thus; çrutvä—hearing; vacaù—words; tasya—of him; rädhayä—by Rädhä; gata—gone; bädhayä—distress; sarväbhiù—by all; gopikäbhiù—the gopés; ca—and; püjitaù—worshiped; abhüt—became; tadä—then; uddhavaù—Uddhava.
Çré Närada said: Hearing these words, Rädhä became relieved. Then all the gopés worshiped Uddhava.
Text 24
natvä pradakñiëé-kåtya
rädhäà räseçvaréà param
gopé-gaëam anujïäpya
natvä natvä punaù punaù
natvä—bowing; pradakñiëé-kåtya—circumambulating; rädhäm—Rädhä; räseçvarém—the queen of the rasa-dance; param—great; gopé-gaëam—the gopés; anujïäpya—taking permission; natvä—bowing; natvä—and bowing; punaù—again; punaù—and again.
Then He bowed down before Çré Rädhä, the queen of the räsa-dance, and then He circumambulated Her. Then He bowed down again and again and again and again before all the gopés and asked them for permission to depart.
Text 25
ratham äruhya divyäbhaà
ratna-bhüñaëa-bhüñitam
gata-bhåtyäbhimäno ‘sau
sandhyäyäà nandam äyayau
ratham—the chariot; äruhya—mounting; divyäbham—splendid; ratna-bhüñaëa-bhüñitam—decorated with jewels; gata—gone; bhåtya—of being a servant; abhimänaù—pride; asau—he; sandhyäyäm—at sunrise; nandam—to Nanda; äyayau—went.
Mounting his splendid jewel chariot, and his pride in being a great servant of Lord Kåñëa now gone, Uddhava came at sunrise to Nanda’s home.
Text 26
märtaëòa udayaà präpte
natvä gopéà yaçomatém
nanda-räjam anujïäpya
nava-nandäàs tadoddhavaù
märtaëòa—the sun; udayam—rising; präpte—attained; natvä—bowing; gopém—to the gopé; yaçomatém—Yaçodä; nanda-räjam—to King Nanda; anujïäpya—taking permission; nava-nandän—the nine Nandas; tadä—then; uddhavaù—Uddhava.
As the sun rose, uddhava bowed down before the gopé Yaçoda, King Nanda, and the nine Nandas. Then Uddhava asked for permission to depart.
Text 27
våñabhänüpanandäàç ca
samanujïäpya lokataù
tathä kåñëa-sakhén sarvän
ratham äruhya nirgataù
våñabhänu—the Våñabhänus; upandän—the Upanandas; ca—and; samanujïäpya—taking permission; lokataù—completely; tathä—then; kåñëa-sakhén—Kåñëa’s friends; sarvän—all; ratham—chariot; äruhya—climbing; nirgataù—left.
Taking permission from the Våñabhänus, the Upanandas, and all of Lord Kåñëa’s friends, Uddhava mounted his chariot and left.
Text 28
düraà tam anugäù sarve
gopä gopé-gaëäs tathä
sa nivåttyätha tän snehäd
uddhavo mathuräà yayau
düram—far; tam—him; anugäù—following; sarve—all; gopä—the gopas; gopé-gaëäù—the gopés; tathä—then; sa—he; nivåttya—turning away; atha—then; tän—from them; snehät—out of love; uddhavaù—Uddhava; mathuräm—to Mathurä; yayau—went.
The gopas and gopé followed him for a long time. Then, out of love for them leaving them behind, Uddhava went to Mathurä.
Text 29
ekänte cäkñaya-vaöe
kåñëä-tére manohare
natvä kåñëaà parikramya
prema-gadgadayä girä präha sravan-netra-padma
uddhavo buddhi-sattamaù
ekänte—solitary; ca—and; akñaya-vaöe—an immortal banyan tree; kåñëä-tére—on the Yamunä’s shore; manohare—beautiful; natvä—bowing; kåñëam—to Lord Kåñëa; parikramya—circumambulating; prema-gadgadayä—choked with love; girä—with words; präha—said; sravan-netra-padmaù—tears flowing from his lotus eyes; uddhavaù—Uddhava; buddhi-sattamaù—the best of the wise.
Under an immortal banyan tree by the Yamunä’s beautiful shore, Uddhava bowed down and before Lord Kåñëa and then circumambulated Him. Tears flowing from his lotus eyes, Uddhava, the best of the wise, spoke in a voice choked with love.
Text 30
çré-uddhava uväca
kià deva kathanéyaà me
bhavato ‘çeña-säkñiëaù
vidhatsva çaà rädhikäyä
gopénäà dehi darçanam
çré-uddhava uväca—Çré Uddhava said; kim—what?; deva—O Lord; kathanéyam—may be said; me—by me; bhavataù—of You; açeña—of all; säkñiëaù—the witness; vidhatsva—please give; çam—happiness; rädhikäyä—of Rädhä; gopénäm—of the gopés; dehi—give; darçanam—the sight.
Çré Uddhava said: O Lord, what can I say to You, the witness that sees everything? Please give happiness to Rädhä and the gopés. Please allow them to see You.
Text 31
çré-kåñëaà deva-deveçaà
samäneñye taväntikam
itthaà väkyaà ca me bhütaà
rakña rakña kåpä-nidhe
çré-kåñëam—Çré Kåñëa; deva-deveçam—the master of the masters of the demigods; samäneñye—I will bring; taväntikam—to You; ittham—thus; väkyam—the words; ca—and; me—of me; bhütam—were; rakña—please protect; rakña—please protect; kåpä-nidhe—O ocean of mercy.
I said to Rädhä, “I will bring Lord Kåñëa, the master of the masters of the demigods, to You.” O ocean of mercy, please protect, protect my words.
Text 32
prahläda-rukmäìgadayoù pratijïäà
baleç ca khatvaìga-nåpasya säkñät
yathämbaréña-dhruvayos tathä me
kåtä ca bhakteçvara rakña rakña
prahläda—of Prahläda; rukmäìgadayoù—of Rakumäìgada; pratijïäm—the promise; baleù—of Bali; ca—and; khatvaìga-nåpasya—of King Khatvanga; säkñät—directly; yathä—as; ambaréña—of Ambarisa; dhruvayoù—pf Dhruva; tathä—so; me—of me; kåtä—done; ca—and; bhakteçvara—O king of the devotees; rakña—protect; rakña—protect.
O master of the devotees, as You protected the promises of Prahläda, Rukmäìgada, Bali, King Khaövaìga, Ambaréña, and Dhruva, please protect, please protect the promise I made
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