Śrīmad Bhāgavatam|Canto 10 Chapter 46
Uddhava Visits Vṛndāvana
vṛṣṇīnāṁ pravaro mantrī
kṛṣṇasya dayitaḥ sakhā
śiṣyo bṛhaspateḥ sākṣād
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; vṛṣṇīnām — of the Vṛṣṇis; pravaraḥ — the best; mantrī — adviser; kṛṣṇasya — of Kṛṣṇa; dayitaḥ — beloved; sakhā — friend; śiṣyaḥ — disciple; bṛhaspateḥ — of Bṛhaspati, the spiritual master of the demigods; sākṣāt — directly; uddhavaḥ — Uddhava; buddhi — having intelligence; sat-tamaḥ — of the highest quality.
Śukadeva Gosvāmī said: The supremely intelligent Uddhava was the best counselor of the Vṛṣṇi dynasty, a beloved friend of Lord Śrī Kṛṣṇa and a direct disciple of Bṛhaspati.
tam āha bhagavān preṣṭhaṁ
bhaktam ekāntinaṁ kvacit
gṛhītvā pāṇinā pāṇiṁ
tam — to him; āha — spoke; bhagavān — the Supreme Lord; preṣṭham — to His most dear; bhaktam — devotee; ekāntinam — exclusive; kvacit — on one occasion; gṛhītvā — taking; pāṇinā — with His hand; pāṇim — (Uddhava’s) hand; prapanna — of those who surrender; ārti — the distress; haraḥ — who takes away; hariḥ — Lord Hari.
The Supreme Lord Hari, who relieves the distress of all who surrender to Him, once took the hand of His fully devoted, dearmost friend Uddhava and addressed him as follows.
gacchoddhava vrajaṁ saumya
pitror nau prītim āvaha
gaccha — please go; uddhava — O Uddhava; vrajam — to Vraja; saumya — O gentle one; pitroḥ — to the parents; nau — Our; prītim — satisfaction; āvaha — carry; gopīnām — of the gopīs; mat — from Me; viyoga — caused by separation; ādhim — of the mental pain; mat — brought from Me; sandeśaiḥ — by messages; vimocaya — relieve them.
[Lord Kṛṣṇa said:] Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the gopīs, suffering in separation from Me, by giving them My message.
tā man-manaskā mat-prāṇā
mām eva dayitaṁ preṣṭham
ātmānaṁ manasā gatāḥ
ye tyakta-loka-dharmāś ca
mad-arthe tān bibharmy aham
tāḥ — they (the gopīs); mat — absorbed in Me; manaskāḥ — their minds; mat — fixed upon Me; prāṇāḥ — their lives; mat-arthe — for My sake; tyakta — abandoning; daihikāḥ — everything on the bodily platform; mām — Me; eva — alone; dayitam — their beloved; preṣṭham — dearmost; ātmānam — Self; manasā gatāḥ — understood; ye — who (the gopīs, or anyone); tyakta — giving up; loka — this world; dharmāḥ — religiosity; ca — and; mat-arthe — for My sake; tān — them; bibharmi — sustain; aham — I.
The minds of those gopīs are always absorbed in Me, and their very lives are ever devoted to Me. For My sake they have abandoned everything related to their bodies, renouncing ordinary happiness in this life, as well as religious duties necessary for such happiness in the next life. I alone am their dearmost beloved and, indeed, their very Self. I personally sustain such devotees, who for My sake give up all worldly duties.
mayi tāḥ preyasāṁ preṣṭhe
smarantyo ’ṅga vimuhyanti
mayi — I; tāḥ — they; preyasām — of all objects of endearment; preṣṭhe — the most dear; dūra-sthe — being far away; gokula-striyaḥ — the women of Gokula; smarantyaḥ — remembering; aṅga — dear (Uddhava); vimuhyanti — become stunned; viraha — of separation; autkaṇṭhya — by the anxiety; vihvalāḥ — overwhelmed.
My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus when they remember Me, who am so far away, they are overwhelmed by the anxiety of separation.
prāyaḥ prāṇān kathañcana
ballavyo me mad-ātmikāḥ
dhārayanti — they hold on; ati-kṛcchreṇa — with great difficulty; prāyaḥ — barely; prāṇān — to their lives; kathañcana — somehow; prati-āgamana — of return; sandeśaiḥ — by the promises; ballavyaḥ — the cowherd women; me — My; mat-ātmikāḥ — who are fully dedicated to Me.
Simply because I have promised to return to them, My fully devoted cowherd girlfriends struggle to maintain their lives somehow or other.
ity ukta uddhavo rājan
sandeśaṁ bhartur ādṛtaḥ
ādāya ratham āruhya
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; uktaḥ — spoken to; uddhavaḥ — Uddhava; rājan — O King (Parīkṣit); sandeśam — the message; bhartuḥ — of his master; ādṛtaḥ — respectfully; ādāya — taking; ratham — his chariot; āruhya — mounting; prayayau — went off; nanda-gokulam — to the cowherd village of Nanda Mahārāja.
Śukadeva Gosvāmī said: Thus addressed, O King, Uddhava respectfully accepted his master’s message, mounted his chariot and set off for Nanda-gokula.
prāpto nanda-vrajaṁ śrīmān
prāptaḥ — reaching; nanda-vrajam — the pastures of Nanda Mahārāja; śrīmān — the fortunate (Uddhava); nimlocati — while it was setting; vibhāvasau — the sun; channa — invisible; yānaḥ — whose passing; praviśatām — who were entering; paśūnām — of the animals; khura — of the hooves; reṇubhiḥ — by the dust.
The fortunate Uddhava reached Nanda Mahārāja’s pastures just as the sun was setting, and since the returning cows and other animals were raising dust with their hooves, his chariot passed unnoticed.
nāditaṁ śuśmibhir vṛṣaiḥ
dhāvantībhiś ca vāsrābhir
itas tato vilaṅghadbhir
go-vatsair maṇḍitaṁ sitaiḥ
veṇūnāṁ niḥsvanena ca
gāyantībhiś ca karmāṇi
gopaiś ca su-virājitam
dhūpa-dīpaiś ca mālyaiś ca
padma-ṣaṇḍaiś ca maṇḍitam
vāsita — of the fertile (cows); arthe — for the sake; abhiyudhyadbhiḥ — who were fighting with one another; nāditam — resounding; śuśmibhiḥ — sexually aroused; vṛṣaiḥ — with the bulls; dhāvantībhiḥ — running; ca — and; vāsrābhiḥ — with the cows; udhaḥ — by their udders; bhāraiḥ — burdened; sva — after their own; vatsakān — calves; itaḥ tataḥ — here and there; vilaṅghadbhiḥ — jumping; go-vatsaiḥ — by the calves; maṇḍitam — adorned; sitaiḥ — white; go-doha — of the milking of the cows; śabda — by the sounds; abhiravam — reverberating; veṇūnām — of flutes; niḥsvanena — with the loud vibration; ca — and; gāyantībhiḥ — who were singing; ca — and; karmāṇi — about the deeds; śubhāni — auspicious; bala-kṛṣṇayoḥ — of Balarāma and Kṛṣṇa; su — finely; alaṅkṛtābhiḥ — ornamented; gopībhiḥ — with the cowherd women; gopaiḥ — the cowherd men; ca — and; su-virājitam — resplendent; agni — of the sacrificial fire; arka — the sun; atithi — guests; go — the cows; vipra — the brāhmaṇas; pitṛ — forefathers; deva — and demigods; arcana — with worship; anvitaiḥ — filled; dhūpa — with incense; dīpaiḥ — lamps; ca — and; mālyaiḥ — with flower garlands; ca — also; gopa-āvāsaiḥ — because of the homes of the cowherds; manaḥ-ramam — very attractive; sarvataḥ — on all sides; puṣpita — flowering; vanam — with the forest; dvija — of birds; ali — and bees; kula — with the swarms; nāditam — resounding; haṁsa — with swans; kāraṇḍava — and a certain species of duck; ākīrṇaiḥ — crowded; padma-ṣaṇḍaiḥ — with bowers of lotuses; ca — and; maṇḍitam — beautified.
Gokula resounded on all sides with the sounds of bulls in rut fighting with one another for fertile cows; with the mooing of cows, burdened by their udders, chasing after their calves; with the noise of milking and of the white calves jumping here and there; with the loud reverberation of flute-playing; and with the singing of the all-auspicious deeds of Kṛṣṇa and Balarāma by the cowherd men and women, who made the village resplendent with their wonderfully ornamented attire. The cowherds’ homes in Gokula appeared most charming with their abundant paraphernalia for worship of the sacrificial fire, the sun, unexpected guests, the cows, the brāhmaṇas, the forefathers and the demigods. On all sides lay the flowering forest, echoing with flocks of birds and swarms of bees and beautified by its lakes crowded with swans, kāraṇḍava ducks and bowers of lotuses.
tam āgataṁ samāgamya
nandaḥ prītaḥ pariṣvajya
tam — him (Uddhava); āgatam — arrived; samāgamya — approaching; kṛṣṇasya — of Kṛṣṇa; anucaram — the follower; priyam — dear; nandaḥ — Nanda Mahārāja; prītaḥ — happy; pariṣvajya — embracing; vāsudeva-dhiyā — thinking of Lord Vāsudeva; ārcayat — worshiped.
As soon as Uddhava arrived at Nanda Mahārāja’s home, Nanda came forward to meet him. The cowherd King embraced him in great happiness and worshiped him as nondifferent from Lord Vāsudeva.
saṁviṣṭaṁ kaśipau sukham
bhojitam — fed; parama-annena — with first-class food; saṁviṣṭam — seated; kaśipau — on a nice bed; sukham — comfortably; gata — relieved; śramam — of fatigue; paryapṛcchat — he inquired; pāda — of his feet; saṁvāhana — with massaging; ādibhiḥ — and so on.
After Uddhava had eaten first-class food, been seated comfortably on a bed and been relieved of his fatigue by a foot massage and other means, Nanda inquired from him as follows.
kaccid aṅga mahā-bhāga
sakhā naḥ śūra-nandanaḥ
āste kuśaly apatyādyair
yukto muktaḥ suhṛd-vrataḥ
kaccit — whether; aṅga — my dear; mahā-bhāga — O most fortunate one; sakhā — the friend; naḥ — our; śūra-nandanaḥ — the son of King Śūra (Vasudeva); āste — lives; kuśalī — well; apatya-ādyaiḥ — with his children and so on; yuktaḥ — joined; muktaḥ — freed; suhṛt — to his friends; vrataḥ — who is devoted.
[Nanda Mahārāja said:] My dear most fortunate one, does the son of Śūra fare well, now that he is free and has rejoined his children and other relatives?
diṣṭyā kaṁso hataḥ pāpaḥ
sānugaḥ svena pāpmanā
yadūnāṁ dveṣṭi yaḥ sadā
diṣṭyā — by good fortune; kaṁsaḥ — King Kaṁsa; hataḥ — has been killed; pāpaḥ — the sinful; sa — along with; anugaḥ — his followers (brothers); svena — because of his own; pāpmanā — sinfulness; sādhūnām — saintly; dharma-śīlānām — always righteous in their behavior; yadūnām — the Yadus; dveṣṭi — hated; yaḥ — who; sadā — always.
Fortunately, because of his own sins, the sinful Kaṁsa has been killed, along with all his brothers. He always hated the saintly and righteous Yadus.
api smarati naḥ kṛṣṇo
mātaraṁ suhṛdaḥ sakhīn
gopān vrajaṁ cātma-nāthaṁ
gāvo vṛndāvanaṁ girim
api — perhaps; smarati — remembers; naḥ — us; kṛṣṇaḥ — Kṛṣṇa; mātaram — His mother; suhṛdaḥ — His well-wishers; sakhīn — and dear friends; gopān — the cowherds; vrajam — the village of Vraja; ca — and; ātma — Himself; nātham — whose master; gāvaḥ — the cows; vṛndāvanam — the forest of Vṛndāvana; girim — the mountain Govardhana.
Does Kṛṣṇa remember us? Does He remember His mother and His friends and well-wishers? Does He remember the cowherds and their village of Vraja, of which He is the master? Does He remember the cows, Vṛndāvana forest and Govardhana Hill?
apy āyāsyati govindaḥ
sva-janān sakṛd īkṣitum
tarhi drakṣyāma tad-vaktraṁ
api — whether; āyāsyati — will come back; govindaḥ — Kṛṣṇa; sva-janān — His relatives; sakṛt — once; īkṣitum — to see; tarhi — then; drakṣyāma — we may glance upon; tat — His; vaktram — face; su-nasam — with beautiful nose; su — beautiful; smita — smile; īkṣaṇam — and eyes.
Will Govinda return even once to see His family? If He ever does, we may then glance upon His beautiful face, with its beautiful eyes, nose and smile.
dāvāgner vāta-varṣāc ca
vṛṣa-sarpāc ca rakṣitāḥ
dāva-agneḥ — from the forest fire; vāta — from the wind; varṣāt — and rain; ca — also; vṛṣa — from the bull; sarpāt — from the serpent; ca — and; rakṣitāḥ — protected; duratyayebhyaḥ — insurmountable; mṛtyubhyaḥ — from mortal dangers; kṛṣṇena — by Kṛṣṇa; su-mahā-ātmanā — the very great soul.
We were saved from the forest fire, the wind and rain, the bull and serpent demons — from all such insurmountable, deadly dangers — by that very great soul, Kṛṣṇa.
hasitaṁ bhāṣitaṁ cāṅga
sarvā naḥ śithilāḥ kriyāḥ
smaratām — who are remembering; kṛṣṇa-vīryāṇi — the valorous deeds of Kṛṣṇa; līlā — playful; apāṅga — with sidelong glances; nirīkṣitam — His looking; hasitam — smiling; bhāṣitam — speaking; ca — and; aṅga — my dear (Uddhava); sarvāḥ — all; naḥ — for us; śithilāḥ — slackened; kriyāḥ — material activities.
As we remember the wonderful deeds Kṛṣṇa performed, His playful sidelong glances, His smiles and His words, O Uddhava, we forget all our material engagements.
mano yāti tad-ātmatām
sarit — the rivers; śaila — hills; vana — of the forests; uddeśān — and the various parts; mukunda — of Kṛṣṇa; pada — by the feet; bhūṣitān — ornamented; ākrīḍān — the locations of His play; īkṣyamāṇānām — for those who are seeing; manaḥ — the mind; yāti — attains; tat-ātmatām — total absorption in Him.
When we see the places where Mukunda enjoyed His sporting pastimes — the rivers, hills and forests He decorated with His feet — our minds become totally absorbed in Him.
manye kṛṣṇaṁ ca rāmaṁ ca
prāptāv iha surottamau
gargasya vacanaṁ yathā
manye — I think; kṛṣṇam — Kṛṣṇa; ca — and; rāmam — Balarāma; ca — and; prāptau — obtained; iha — on this planet; sura — of demigods; uttamau — two of the most elevated; surāṇām — of the demigods; mahat — great; arthāya — for a purpose; gargasya — of the sage Garga; vacanam — the statement; yathā — as.
In my opinion, Kṛṣṇa and Balarāma must be two exalted demigods who have come to this planet to fulfill some great mission of the demigods. Such was foretold by Garga Ṛṣi.
mallau gaja-patiṁ yathā
paśūn iva mṛgādhipaḥ
kaṁsam — Kaṁsa; nāga — of elephants; ayuta — ten thousand; prāṇam — whose vital strength; mallau — the two wrestlers (Cāṇūra and Muṣṭika); gaja-patim — the king of the elephants (Kuvalayāpīḍa); yathā — inasmuch as; avadhiṣṭām — the two of Them killed; līlayā — as a game; eva — simply; paśūn — animals; iva — as; mṛga-adhipaḥ — the lion, king of animals.
After all, Kṛṣṇa and Balarāma killed Kaṁsa, who was as strong as ten thousand elephants, as well as the wrestlers Cāṇūra and Muṣṭika and the elephant Kuvalayāpīḍa. They killed them all sportingly, as easily as a lion disposes of small animals.
dhanur yaṣṭim ivebha-rāṭ
saptāham adadhād girim
tāla-trayam — as long as three palm trees; mahā-sāram — extremely solid; dhanuḥ — the bow; yaṣṭim — a stick; iva — as; ibha-rāṭ — a royal elephant; babhañja — He broke; ekena — with one; hastena — hand; sapta-aham — for seven days; adadhāt — held; girim — a mountain.
With the ease of a royal elephant breaking a stick, Kṛṣṇa broke a powerful, giant bow three tālas long. He also held a mountain aloft for seven days with just one hand.
pralambo dhenuko ’riṣṭas
hatā yeneha līlayā
pralambaḥ dhenukaḥ ariṣṭaḥ — Pralamba, Dhenuka and Ariṣṭa; tṛṇāvartaḥ — Tṛṇāvarta; baka-ādayaḥ — Baka and others; daityāḥ — demons; sura-asura — both the demigods and the demons; jitaḥ — who conquered; hatāḥ — killed; yena — by whom; iha — here (in Vṛndāvana); līlayā — easily.
Here in Vṛndāvana, Kṛṣṇa and Balarāma easily destroyed demons like Pralamba, Dhenuka, Arista, Tṛṇāvarta and Baka, who had themselves defeated both demigods and other demons.
iti saṁsmṛtya saṁsmṛtya
aty-utkaṇṭho ’bhavat tūṣṇīṁ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; saṁsmṛtya saṁsmṛtya — intensely and repeatedly remembering; nandaḥ — Nanda Mahārāja; kṛṣṇa — to Kṛṣṇa; anurakta — completely attracted; dhīḥ — whose mind; ati — extremely; utkaṇṭhaḥ — anxious; abhavat — he became; tūṣṇīm — silent; prema — of his pure love; prasara — by the force; vihvalaḥ — overcome.
Śukadeva Gosvāmī said: Thus intensely remembering Kṛṣṇa again and again, Nanda Mahārāja, his mind completely attached to the Lord, felt extreme anxiety and fell silent, overcome by the strength of his love.
putrasya caritāni ca
śṛṇvanty aśrūṇy avāsrākṣīt
yaśodā — mother Yaśodā; varṇyamānāni — being described; putrasya — of her son; caritāni — the activities; ca — and; śṛṇvantī — as she heard; aśrūṇi — tears; avāsrākṣīt — poured down; sneha — out of love; snuta — moistened; payodharā — her breasts.
As mother Yaśodā heard the descriptions of her son’s activities, she poured out her tears, and milk flowed from her breasts out of love.
tayor itthaṁ bhagavati
nandam āhoddhavo mudā
tayoḥ — of the two of them; ittham — like this; bhagavati — for the Supreme Personality of Godhead; kṛṣṇe — Lord Kṛṣṇa; nanda-yaśodayoḥ — of Nanda and Yaśodā; vīkṣya — clearly seeing; anurāgam — the loving attraction; paramam — supreme; nandam — to Nanda; āha — spoke; uddhavaḥ — Uddhava; mudā — with joy.
Uddhava then joyfully addressed Nanda Mahārāja, having clearly seen the supreme loving attraction he and Yaśodā felt for Kṛṣṇa, the Supreme Personality of Godhead.
yuvāṁ ślāghyatamau nūnaṁ
dehinām iha māna-da
yat kṛtā matir īdṛśī
śrī-uddhavaḥ uvāca — Śrī Uddhava said; yuvām — you two; ślāghyatamau — the most praiseworthy; nūnam — for certain; dehinām — of embodied living beings; iha — in this world; mana-da — O respectful one; nārāyaṇe — for the Supreme Lord Nārāyaṇa; akhila-gurau — the spiritual master of all; yat — because; kṛtā — produced; matiḥ — a mentality; īdṛśī — like this.
Śrī Uddhava said: O respectful Nanda, certainly you and mother Yaśodā are the most praiseworthy persons in the entire world, since you have developed such a loving attitude toward Lord Nārāyaṇa, the spiritual master of all living beings.
etau hi viśvasya ca bīja-yonī
rāmo mukundaḥ puruṣaḥ pradhānam
anvīya bhūteṣu vilakṣaṇasya
jñānasya ceśāta imau purāṇau
etau — these two; hi — indeed; viśvasya — of the universe; ca — and; bīja — the seed; yonī — and the womb; rāmaḥ — Lord Balarāma; mukundaḥ — Lord Kṛṣṇa; puruṣaḥ — the creating Lord; pradhānam — His creative energy; anvīya — entering; bhūteṣu — within all living beings; vilakṣaṇasya — confused or perceiving; jñānasya — knowledge; ca — and; īśāte — control; imau — They; purāṇau — primeval.
These two Lords, Mukunda and Balarāma, are each the seed and womb of the universe, the creator and His creative potency. They enter the hearts of living beings and control their conditioned awareness. They are the primeval Supreme.
yasmin janaḥ prāṇa-viyoga-kāle
kṣanaṁ samāveśya mano ’viśuddham
nirhṛtya karmāśayam āśu yāti
parāṁ gatiṁ brahma-mayo ’rka-varṇaḥ
tasmin bhavantāv akhilātma-hetau
bhāvaṁ vidhattāṁ nitarāṁ mahātman
kiṁ vāvaśiṣṭaṁ yuvayoḥ su-kṛtyam
yasmin — in whom; janaḥ — any person; prāṇa — from one’s life air; viyoga — of separation; kāle — at the time; kṣaṇam — for a moment; samāveśya — absorbing; manaḥ — one’s mind; aviśuddham — impure; nirhṛtya — eradicating; karma — of the reactions of material work; āśayam — all traces; āśu — immediately; yāti — he goes; parām — to the supreme; gatim — destination; brahma-mayaḥ — in a purely spiritual form; arka — like the sun; varṇaḥ — whose color; tasmin — to Him; bhavantau — your good selves; akhila — of all; ātma — the Supreme Soul; hetau — and reason for existence; nārāyaṇe — Lord Nārāyaṇa; kāraṇa — the cause of everything; martya — human; mūrtau — in a form; bhāvam — pure love; vidhattām — have given; nitarām — exceedingly; mahā-ātman — to the perfectly complete; kim vā — then what; avaśiṣṭam — remaining; yuvayoḥ — for you; su-kṛtyam — required pious activity.
Anyone, even a person in an impure state, who absorbs his mind in Him for just a moment at the time of death burns up all traces of sinful reactions and immediately attains the supreme transcendental destination in a pure, spiritual form as effulgent as the sun. You two have rendered exceptional loving service to Him, Lord Nārāyaṇa, the Supersoul of all and the cause of all existence, the great soul who, although the original cause of everything, has a humanlike form. What pious deeds could still be required of you?
kālena vrajam acyutaḥ
priyaṁ vidhāsyate pitror
bhagavān sātvatāṁ patiḥ
āgamiṣyati — He will return; adīrgheṇa — not long; kālena — in time; vrajam — to Vraja; acyutaḥ — Kṛṣṇa, the infallible one; priyam — satisfaction; vidhāsyate — He will give; pitroḥ — to His parents; bhagavān — the Supreme Lord; sātvatām — of the devotees; patiḥ — master and protector.
Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja to satisfy His parents.
hatvā kaṁsaṁ raṅga-madhye
yad āha vaḥ samāgatya
kṛṣṇaḥ satyaṁ karoti tat
hatvā — having killed; kaṁsam — Kaṁsa; raṅga — the arena; madhye — within; pratīpam — the enemy; sarva-sātvatām — of all the Yadus; yat — what; āha — He spoke; vaḥ — to you; samāgatya — by coming back; kṛṣṇaḥ — Kṛṣṇa; satyam — true; karoti — will make; tat — that.
Having killed Kaṁsa, the enemy of all the Yadus, in the wrestling arena, Kṛṣṇa will now surely fulfill His promise to you by coming back.
mā khidyataṁ mahā-bhāgau
drakṣyathaḥ kṛṣṇam antike
antar hṛdi sa bhūtānām
āste jyotir ivaidhasi
mā khidyatam — please do not lament; mahā-bhāgau — O most fortunate ones; drakṣyathaḥ — you will see; kṛṣṇam — Kṛṣṇa; antike — in the near future; antaḥ — within; hṛdi — the hearts; saḥ — He; bhūtānām — of all living beings; āste — is present; jyotiḥ — fire; iva — just as; edhasi — within firewood.
O most fortunate ones, do not lament. You will see Kṛṣṇa again very soon. He is present in the hearts of all living beings, just as fire lies dormant in wood.
na hy asyāsti priyaḥ kaścin
nāpriyo vāsty amāninaḥ
nottamo nādhamo vāpi
sa-mānasyāsamo ’pi vā
na — not; hi — indeed; asya — for Him; asti — there is; priyaḥ — dear; kaścit — anyone; na — not; apriyaḥ — not dear; vā — or; asti — there is; amāninaḥ — who is free from desire for respect; na — not; uttamaḥ — superior; na — not; adhamaḥ — inferior; vā — or; api — also; samānasya — for Him who has all respect for others; āsamaḥ — completely ordinary; api — also; vā — or.
For Him no one is especially dear or despicable, superior or inferior, and yet He is not indifferent to anyone. He is free from all desire for respect and yet gives respect to all others.
na mātā na pitā tasya
na bhāryā na sutādayaḥ
nātmīyo na paraś cāpi
na deho janma eva ca
na — there is no; mātā — mother; na — no; pitā — father; tasya — for Him; na — no; bhāryā — wife; na — no; suta-ādayaḥ — children and so forth; na — no one; ātmīyaḥ — related to Himself; na — nor; paraḥ — an outsider; ca api — also; na — no; dehaḥ — body; janma — birth; eva — either; ca — and.
He has no mother, no father, no wife, children or other relatives. No one is related to Him, and yet no one is a stranger to Him. He has no material body and no birth.
na cāsya karma vā loke
krīḍārthaṁ so ’pi sādhūnāṁ
na — there is not; ca — and; asya — for Him; karma — work; vā — or; loke — in this world; sat — pure; asat — impure; miśra — or mixed; yoniṣu — in wombs or species; krīḍā — of playing; artham — for the sake; saḥ — He; api — also; sādhūnām — of His saintly devotees; paritrāṇāya — for the saving; kalpate — appears.
He has no work to do in this world that would oblige Him to take birth in pure, impure or mixed species of life. Yet to enjoy His pastimes and deliver His saintly devotees, He manifests Himself.
sattvaṁ rajas tama iti
bhajate nirguṇo guṇān
krīḍann atīto ’pi guṇaiḥ
sṛjaty avan hanty ajaḥ
sattvam — goodness; rajaḥ — passion; tamaḥ — and ignorance; iti — thus called; bhajate — He accepts; nirguṇaḥ — beyond the material modes; guṇān — the modes; krīḍan — playing; atītaḥ — transcendental; api — although; guṇaiḥ — using the modes; sṛjati — He creates; avati — maintains; hanti — and destroys; ajaḥ — the unborn Lord.
Although beyond the three modes of material nature — goodness, passion and ignorance — the transcendental Lord accepts association with them as His play. Thus the unborn Supreme Lord utilizes the material modes to create, maintain and destroy.
citte kartari tatrātmā
yathā — as; bhramarikā — because of whirling around; dṛṣṭyā — in one’s vision; bhrāmyati — whirling; iva — as if; mahī — the ground; īyate — appears; citte — the mind; kartari — being the doer; tatra — there; ātmā — the self; kartā — the doer; iva — as if; aham-dhiyā — because of false ego; smṛtaḥ — is thought.
Just as a person who is whirling around perceives the ground to be turning, one who is affected by false ego thinks himself the doer, when actually only his mind is acting.
yuvayor eva naivāyam
ātmajo bhagavān hariḥ
sarveṣām ātmajo hy ātmā
pitā mātā sa īśvaraḥ
yuvayoḥ — of you two; eva — alone; na — not; eva — indeed; ayam — He; ātma-jaḥ — the son; bhagavān — the Supreme Personality of Godhead; hariḥ — Lord Kṛṣṇa; sarveṣām — of all; ātma-jaḥ — the son; hi — indeed; ātmā — the very self; pitā — father; mātā — mother; saḥ — He; īśvaraḥ — the controlling Lord.
The Supreme Lord Hari is certainly not your son alone. Rather, being the Lord, He is the son, Soul, father and mother of everyone.
dṛṣṭaṁ śrutaṁ bhūta-bhavad-bhaviṣyat
sthāsnuś cariṣṇur mahad alpakaṁ ca
vinācyutād vastu tarāṁ na vācyaṁ
sa eva sarvaṁ paramātma-bhūtaḥ
dṛṣṭam — seen; śrutam — heard; bhūta — past; bhavat — present; bhaviṣyat — future; sthāsnuḥ — stationary; cariṣṇuḥ — mobile; mahat — large; alpakam — small; ca — and; vinā — apart from; acyutāt — the infallible Lord Kṛṣṇa; vastu — thing; tarām — at all; na — is not; varyam — capable of being named; saḥ — He; eva — alone; sarvam — everything; parama-ātma — as the Supersoul; bhūtaḥ — manifesting.
Nothing can be said to exist independent of Lord Acyuta — nothing heard or seen, nothing in the past, present or future, nothing moving or unmoving, great or small. He indeed is everything, for He is the Supreme Soul.
evaṁ niśā sā bruvator vyatītā
nandasya kṛṣṇānucarasya rājan
gopyaḥ samutthāya nirūpya dīpān
vāstūn samabhyarcya daudhīny amanthun
evam — in this way; niśā — the night; sā — that; bruvatoḥ — as they were both speaking; vyatītā — was finished; nandasya — Nanda Mahārāja; kṛṣṇa-anucarasya — and the servant of Kṛṣṇa (Uddhava); rājan — O King (Parīkṣit); gopyaḥ — the cowherd women; samutthāya — rising from sleep; nirūpya — lighting; dīpān — lamps; vāstūn — the domestic deities; samabhyarcya — worshiping; dadhīni — curds; amanthan — churned.
While Kṛṣṇa’s messenger continued speaking with Nanda, the night ended, O King. The women of the cowherd village rose from bed and, lighting lamps, worshiped their household deities. Then they began churning the yogurt into butter.
tā dīpa-dīptair maṇibhir virejū
tāḥ — those women; dīpa — by the lamps; dīptaiḥ — illumined; maṇibhiḥ — with jewels; virejuḥ — shone; rajjūḥ — the (churning) ropes; vikarṣat — pulling; bhuja — upon their arms; kaṅkaṇa — of bangles; srajaḥ — wearing rows; calan — moving; nitamba — their hips; stana — breasts; hāra — and necklaces; kuṇḍala — due to their earrings; tviṣat — glowing; kapola — their cheeks; aruṇa — reddish; kuṅkuma — with kuṅkuma powder; ānanāḥ — their faces.
As they pulled on the churning ropes with their bangled arms, the women of Vraja shone with the splendor of their jewels, which reflected the lamps’ light. Their hips, breasts and necklaces moved about, and their faces, anointed with reddish kuṅkuma, glowed radiantly with the luster of their earrings reflecting from their cheeks.
vrajāṅganānāṁ divam aspṛśad dhvaniḥ
dadhnaś ca nirmanthana-śabda-miśrito
nirasyate yena diśām amaṅgalam
udgāyatīnām — who were loudly singing; aravinda — like lotuses; locanam — (about the Lord) whose eyes; vraja-aṅganānām — of the women of Vraja; divam — the sky; aspṛśat — touched; dhvaniḥ — the reverberation; dadhnaḥ — of the curds; ca — and; nirmanthana — of the churning; śabda — with the sound; miśritaḥ — mixed; nirasyate — is dispelled; yena — by which; diśām — of all directions; amaṅgalam — the inauspiciousness.
As the ladies of Vraja loudly sang the glories of lotus-eyed Kṛṣṇa, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction.
bhagavaty udite sūrye
dṛṣṭvā rathaṁ śātakaumbhaṁ
kasyāyam iti cābruvan
bhagavati — the lord; udite — when he rose; sūrye — the sun; nanda-dvāri — in the doorway of Nanda Mahārāja’s home; vraja-okasaḥ — the residents of Vraja; dṛṣṭvā — seeing; ratham — the chariot; śātakaumbham — made of gold; kasya — whose; ayam — this; iti — thus; ca — and; abruvan — they spoke.
When the godly sun had risen, the people of Vraja noticed the golden chariot in front of Nanda Mahārāja’s doorway. “Who does this belong to?” they asked.
akrūra āgataḥ kiṁ vā
yena nīto madhu-purīṁ
akrūraḥ — Akrūra; āgataḥ — has come; kim vā — perhaps; yaḥ — who; kaṁsasya — of King Kaṁsa; artha — of the purpose; sādhakaḥ — the executor; yena — by whom; nītaḥ — brought; madhu-purīm — to Mathurā City; kṛṣṇaḥ — Kṛṣṇa; kamala — lotuslike; locanaḥ — whose eyes.
“Perhaps Akrūra has returned — he who fulfilled Kaṁsa’s desire by taking lotus-eyed Kṛṣṇa to Mathurā.
kiṁ sādhayiṣyaty asmābhir
bhartuḥ prītasya niṣkṛtim
tataḥ strīṇāṁ vadantīnām
uddhavo ’gāt kṛtāhnikaḥ
kim — whether; sādhayiṣyati — will he accomplish; asmābhiḥ — with us; bhartuḥ — of his master; prītasya — who was satisfied with him; niṣkṛtim — the funeral ritual; tataḥ — then; strīṇām — the women; vadantīnām — as they were speaking; uddhavaḥ — Uddhava; agāt — came there; kṛta — having performed; ahnikaḥ — his early-morning religious duties.
“Is he going to use our flesh to offer funeral oblations for his master, who was so satisfied with his service?” As the women were speaking in this way, Uddhava appeared, having finished his early-morning duties.