Śrīmad Bhāgavatam|Canto 10 Chapter 47
The Song of the Bee
taṁ vīkṣya kṛṣānucaraṁ vraja-striyaḥ
pītāmbaraṁ puṣkara-mālinaṁ lasan-
su-vismitāḥ ko ’yam apīvya-darśanaḥ
kutaś ca kasyācyuta-veṣa-bhūṣaṇaḥ
iti sma sarvāḥ parivavrur utsukās
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; tam — him; vīkṣya — seeing; kṛṣṇa-anucaram — the servant of Lord Kṛṣṇa (Uddhava); vraja-striyaḥ — the women of Vraja; pralamba — hanging down; bāhum — whose arms; nava — young; kañja — like lotuses; locanam — whose eyes; pīta — yellow; ambaram — wearing a garment; puṣkara — of lotuses; mālinam — wearing a garland; lasat — effulgently glowing; makha — whose face; aravindam — lotuslike; parimṛṣṭa — polished; kuṇḍalam — whose earrings; su-vismitāḥ — quite astonished; kaḥ — who; ayam — this; apīvya — handsome; darśanaḥ — whose appearance; kutaḥ — from where; ca — and; kasya — belonging to whom; acyuta — of Kṛṣṇa; veṣa — wearing the clothing; bhūṣaṇaḥ — and ornaments; iti — saying this; sma — indeed; sarvāḥ — all of them; parivavruḥ — surrounded; utsukāḥ — eager; tam — him; uttamaḥ-śloka — of Lord Kṛṣṇa, who is praised by the best poetry; pada-ambuja — by the lotus feet; āśrayam — who is sheltered.
Śukadeva Gosvāmī said: The young women of Vraja became astonished upon seeing Lord Kṛṣṇa’s servant, who had long arms, whose eyes resembled a newly grown lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face glowed with brightly polished earrings. “Who is this handsome man?” the gopīs asked. “Where has he come from, and whom does he serve? He’s wearing Kṛṣṇa’s clothes and ornaments!” Saying this, the gopīs eagerly crowded around Uddhava, whose shelter was the lotus feet of Lord Uttamaḥśloka, Śrī Kṛṣṇa.
taṁ praśrayeṇāvanatāḥ su-sat-kṛtaṁ
rahasy apṛcchann upaviṣṭam āsane
vijñāya sandeśa-haraṁ ramā-pateḥ
tam — him, Uddhava; praśrayeṇa — with humility; avanatāḥ — bowed down (the gopīs); su — properly; sat-kṛtam — honored; sa-vrīḍa — with shyness; hāsa — and smiling; īkṣaṇa — by their glances; sūnṛta — pleasing words; ādibhiḥ — and so forth; rahasi — in a secluded place; apṛcchan — they inquired; upaviṣṭam — who was seated; āsane — on a cushion; vijñāya — understanding him to be; sandeśa-haram — the message carrier; ramā-pateḥ — of the master of the goddess of fortune.
Bowing their heads in humility, the gopīs duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him comfortably and began to question him, for they recognized him to be a messenger from Kṛṣṇa, the master of the goddess of fortune.
jānīmas tvāṁ yadu-pateḥ
bhartreha preṣitaḥ pitror
jānīmaḥ — we know; tvām — you; yadu-pateḥ — of the chief of the Yadus; pārṣadam — the personal associate; samupāgatam — arrived here; bhartrā — by your master; iha — here; preṣitaḥ — sent; pitroḥ — of His parents; bhavān — your good self; priya — satisfaction; cikīrṣayā — wanting to give.
[The gopīs said:] We know that you are the personal servant of Kṛṣṇa, the chief of the Yadus, and that you have come here on the order of your good master, who desires to give pleasure to His parents.
anyathā go-vraje tasya
smaraṇīyaṁ na cakṣmahe
muner api su-dustyajaḥ
anyathā — otherwise; go-vraje — in the cow pasture; tasya — for Him; smaraṇīyam — that which is worth remembering; na cakṣmahe — we do not see; sneha — of affection; anubandhaḥ — the attachment; bandhūnām — to relatives; muneḥ — for a sage; api — even; su-dustyajaḥ — very difficult to abandon.
We see nothing else He might consider worth remembering in these cow pastures of Vraja. Indeed, the bonds of affection for one’s family members are difficult to break, even for a sage.
anyeṣv artha-kṛtā maitrī
pumbhiḥ strīṣu kṛtā yadvat
sumanaḥsv iva ṣaṭpadaiḥ
anyeṣu — toward others; artha — for some motivation; kṛtā — manifested; maitrī — friendship; yāvat — for as long; artha — (as one is fulfilling his) motive; viḍambanam — pretense; pumbhiḥ — by men; strīṣu — for women; kṛtā — shown; yadvat — as much; sumanaḥsu — for flowers; iva — as; ṣaṭ-padaiḥ — by bees.
The friendship shown toward others — those who are not family members — is motivated by personal interest, and thus it is a pretense that lasts only until one’s purpose is fulfilled. Such friendship is just like the interest men take in women, or bees in flowers.
niḥsvaṁ tyajanti gaṇikā
akalpaṁ nṛpatiṁ prajāḥ
niḥsvam — one without any assets; tyajanti — abandon; gaṇikāḥ — prostitutes; akalpam — incompetent; nṛ-patim — a king; prajaḥ — citizens; adhīta-vidyāḥ — those who have completed their education; ācāryam — the teacher; ṛtvijaḥ — priests; datta — (the sacrificer) who has given; dakṣiṇam — their remuneration.
Prostitutes abandon a penniless man, subjects an incompetent king, students their teacher once they have finished their education, and priests a man who has remunerated them for a sacrifice.
khagā vīta-phalaṁ vṛkṣaṁ
bhuktvā cātithayo gṛham
dagdhaṁ mṛgās tathāraṇyaṁ
jārā bhuktvā ratāṁ striyam
khagāḥ — birds; vīta — rid; phalam — of its fruits; vṛkṣam — a tree; bhuktvā — having eaten; ca — and; atithayaḥ — guests; gṛham — a house; dagdham — burned down; mṛgāḥ — animals; tathā — similarly; araṇyam — a forest; jārāḥ — paramours; bhuktvā — having enjoyed; ratām — attracted; striyam — a woman.
Birds abandon a tree when its fruits are gone, guests a house after they have eaten, animals a forest that has burnt down, and a lover the woman he has enjoyed, even though she remains attached to him.
iti gopyo hi govinde
rudantyaś ca gata-hriyaḥ
tasya saṁsmṛtya saṁsmṛtya
iti — thus; gopyaḥ — the gopīs; hi — indeed; govinde — on Govinda; gata — focusing; vāk — their speech; kāya — bodies; mānasaḥ — and minds; kṛṣṇa-dūte — the messenger of Kṛṣṇa; samāyāte — having arrived and joined them; uddhave — Uddhava; tyakta — putting aside; laukikāḥ — worldly affairs; gāyantyaḥ — singing; priya — of their beloved; karmāṇi — about the activities; rudantyaḥ — crying; ca — and; gata-hriyaḥ — forgetting all shyness; tasya — His; saṁsmṛtya saṁsmṛtya — intensely remembering again and again; yāni — which; kaiśora — of youth; bālyayoḥ — and childhood.
Thus speaking, the gopīs, whose words, bodies and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Kṛṣṇa’s messenger, Śrī Uddhava, had arrived among them. Constantly remembering the activities their beloved Kṛṣṇa had performed in His childhood and youth, they sang about them and cried without shame.
kācin madhukaraṁ dṛṣṭvā
kācit — one (of the gopīs); madhu-karam — a honeybee; dṛṣṭvā — seeing; dhyāyantī — while meditating; kṛṣṇa-saṅgamam — on Her association with Kṛṣṇa; priya — by Her beloved; prasthāpitam — sent; dūtam — a messenger; kalpayitvā — imagining it; idam — the following; abravīt — spoke.
One of the gopīs, while meditating on Her previous association with Kṛṣṇa, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved. Thus She spoke as follows.
madhupa kitava-bandho mā spṛśaṅghriṁ sapatnyāḥ
vahatu madhu-patis tan-māninīnāṁ prasādaṁ
yadu-sadasi viḍambyaṁ yasya dūtas tvam īdṛk
gopī uvāca — the gopī said; madhupa — O bumblebee; kitava — of a cheater; bandho — O friend; mā spṛśa — please do not touch; aṅghrim — the feet; sapatnyāḥ — of the lover who is our rival; kuca — the breast; vilulita — fallen from; mālā — from the garland; kuṅkuma — with the red cosmetic; śmaśrubhiḥ — with the whiskers; naḥ — our; vahatu — let Him bring; madhu-patiḥ — the Lord of the Madhu dynasty; tat — His; māninīnām — to the women; prasādam — mercy or kindness; yadu-sadasi — in the royal assembly of the Yadus; viḍambyam — an object of ridicule or contempt; yasya — whose; dūtaḥ — messenger; tvam — you; īdṛk — such.
The gopī said: O honeybee, O friend of a cheater, don’t touch My feet with your whiskers, which are smeared with the kuṅkuma that rubbed onto Kṛṣṇa’s garland when it was crushed by the breasts of a rival lover! Let Kṛṣṇa satisfy the women of Mathurā. One who sends a messenger like you will certainly be ridiculed in the Yadus’ assembly.
sakṛd adhara-sudhāṁ svāṁ mohinīṁ pāyayitvā
sumanasa iva sadyas tatyaje ’smān bhavādṛk
paricarati kathaṁ tat-pāda-padmaṁ nu padmā
hy api bata hṛta-cetā hy uttamaḥ-śloka-jalpaiḥ
sakṛt — once; adhara — of the lips; sudhām — the nectar; svām — His own; mohinīm — bewildering; pāyayitvā — making drink; sumanasaḥ — flowers; iva — like; sadyaḥ — suddenly; tatyaje — He abandoned; asmān — us; bhavādṛk — like you; paricarati — serves; katham — why; tat — His; pāda-padmam — lotus feet; nu — I wonder; padmā — Lakṣmī, the goddess of fortune; hi api — indeed, because; bata — alas; hṛta — taken away; cetāḥ — her mind; hi — certainly; uttamaḥ-śloka — of Kṛṣṇa; jalpaiḥ — by the false speech.
After making us drink the enchanting nectar of His lips only once, Kṛṣṇa suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padmā willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words.
kim iha bahu ṣaḍ-aṅghre gāyasi tvaṁ yadūnām
adhipatim agṛhāṇām agrato naḥ purāṇam
vijaya-sakha-sakhīnāṁ gīyatāṁ tat-prasaṅgaḥ
kṣapita-kuca-rujas te kalpayantīṣṭam iṣṭāḥ
kim — why; iha — here; bahu — much; ṣaṭ-aṅghre — O bee (six-footed one); gāyasi — are singing; tvam — you; yadūnām — of the Yadus; adhipatim — about the master; agṛhāṇām — who have no home; agrataḥ — in front of; naḥ — us; purāṇam — old; vijaya — of Arjuna; sakha — of the friend; sakhīnām — for the friends; gīyatām — should be sung; tat — of Him; prasaṅgaḥ — the topics; kṣapita — relieved; kuca — of whose breasts; rujaḥ — the pain; te — they; kalpayanti — will provide; iṣṭam — the charity you desire; iṣṭāḥ — His beloveds.
O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging.
divi bhuvi ca rasāyāṁ kāḥ striyas tad-durāpāḥ
kapaṭa-rucira-hāsa-bhrū-vijṛmbhasya yāḥ syuḥ
caraṇa-raja upāste yasya bhūtir vayaṁ kā
api ca kṛpaṇa-pakṣe hy uttamaḥ-śloka-śabdaḥ
divi — in the heavenly region; bhuvi — on the earth; ca — and; rasāyām — in the subterranean sphere; kāḥ — what; striyaḥ — women; tat — by Him; durāpāḥ — unobtainable; kapaṭa — deceptive; rucira — charming; hāsa — with smiles; bhrū — of whose eyebrows; vijṛmbhasya — the arching; yāḥ — who; syuḥ — become; caraṇa — of the feet; rajaḥ — the dust; upāste — worships; yasya — whose; bhūtiḥ — the goddess of fortune, wife of Lord Nārāyaṇa; vayam — we; kā — who; api ca — nevertheless; kṛpaṇa-pakṣe — for those who are wretched; hi — indeed; uttamaḥ-śloka — the Supreme Lord, who is glorified by the most sublime prayers; śabdaḥ — the name.
In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaḥśloka.
visṛja śirasi pādaṁ vedmy ahaṁ cātu-kārair
anunaya-viduṣas te ’bhyetya dautyair mukundāt
sva-kṛta iha viṣṛṣṭāpatya-paty-anya-lokā
vyasṛjad akṛta-cetāḥ kiṁ nu sandheyam asmin
visṛja — let go of; śirasi — on your head; pādam — My foot; vedmi — know; aham — I; cāṭu-kāraiḥ — with flattering words; anunaya — in the art of conciliation; viduṣaḥ — who are expert; te — of you; abhyetya — having learned; dautyaiḥ — by acting as a messenger; mukundāt — from Kṛṣṇa; sva — for His own; kṛte — sake; iha — in this life; visṛṣṭa — who have abandoned; apatya — children; patī — husbands; anya-lokāḥ — and everyone else; vyasṛjat — He abandoned; akṛta-cetāḥ — ungrateful; kim nu — why indeed; sandheyam — should I make reconciliation; asmin — with Him.
Keep your head off My feet! I know what you’re doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He’s simply ungrateful. Why should I make up with Him now?
mṛgayur iva kapīndraṁ vivyadhe lubdha-dharmā
striyam akṛta virūpāṁ strī-jitaḥ kāma-yānām
balim api balim attvāveṣṭayad dhvāṅkṣa-vad yas
tad alam asita-sakhyair dustyajas tat-kathārthaḥ
mṛgayuḥ — a hunter; iva — like; kapi — of the monkeys; indram — the king; vivyadhe — shot; lubdha-dharmā — behaving like a cruel hunter; striyam — a woman (namely, Śūrpaṇakhā); akṛta — made; virūpām — disfigured; strī — by a woman (Sītādevī); jitaḥ — conquered; kāmayānām — who was impelled by lusty desire; balim — King Bali; api — also; balim — his tribute; attvā — consuming; aveṣṭayat — bound up; dhvāṅkṣavat — just like a crow; yaḥ — who; tat — therefore; alam — enough; asita — with black Kṛṣṇa; sakhyaiḥ — of all kinds of friendship; dustyajaḥ — impossible to give up; tat — about Him; kathā — of the topics; arthaḥ — the elaboration.
Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahārāja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can’t give up talking about Him.
sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā
bahava iha vihaṅgā bhikṣu-caryāṁ caranti
yat — whose; anucarita — constantly performed activities; līlā — of such pastimes; karṇa — for the ears; pīyūṣa — of the nectar; vipruṭ — of a drop; sakṛt — just once; adana — by the partaking; vidhūta — removed entirely; dvandva — of duality; dharmāḥ — their propensities; vinaṣṭāḥ — ruined; sapadi — immediately; gṛha — their homes; kuṭumbam — and families; dīnam — wretched; utsṛjya — rejecting; dīnāḥ — becoming themselves wretched; bahavaḥ — many persons; iha — here (in Vṛndāvana); vihaṅgāḥ — (like) birds; bhikṣu — of begging; caryām — the livelihood; caranti — they pursue.
To hear about the pastimes that Kṛṣṇa regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vṛndāvana to wander about like birds, begging for their living.
vayam ṛtam iva jihma-vyāhṛtaṁ śraddadhānāḥ
kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ
dadṛśur asakṛd etat tan-nakha-sparśa-tīvra
smara-ruja upamantrin bhaṇyatām anya-vārtā
vayam — we; ṛtam — true; iva — as if; jihma — deceptive; vyāhṛtam — His speech; śraddadhānāḥ — trusting; kulika — of a hunter; rutam — the song; iva — as if; ajñāḥ — foolish; kṛṣṇa — of the black deer; vadhvaḥ — wives; hariṇyaḥ — the doe; dadṛśuḥ — experienced; asakṛt — repeatedly; etat — this; tat — His; nakha — of the fingernails; sparśa — by the touch; tīvra — sharp; smara — of lust; rujaḥ — the pain; upamantrin — O messenger; bhaṇyatām — please speak; anya — another; vārtā — topic.
Faithfully taking His deceitful words as true, we became just like the black deer’s foolish wives, who trust the cruel hunter’s song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Kṛṣṇa.
priya-sakha punar āgāḥ preyasā preṣitaḥ kiṁ
varaya kim anurundhe mānanīyo ’si me ’ṅga
nayasi katham ihāsmān dustyaja-dvandva-pārśvaṁ
satatam urasi saumya śrīr vadhūḥ sākam āste
priya — of My beloved; sakha — O friend; punaḥ — once again; āgāḥ — you have come; preyasā — by My beloved; preṣitaḥ — sent; kim — whether; varaya — please choose; kim — what; anurundhe — do you wish; mānanīyaḥ — to be honored; asi — you are; me — by Me; aṅga — My dear one; nayasi — you are bringing; katham — why; iha — here; asmān — us; dustyaja — impossible to give up; dvandva — conjugal connection with whom; pārśvam — to the side; satatam — always; urasi — on the chest; saumya — O gentle one; śrīḥ — the goddess of fortune; vadhūḥ — His consort; sākam — together with Him; āste — is present.
O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Śrī, and she is always with Him, staying upon His chest.
api bata madhu-puryām ārya-putro ’dhunāste
smarati sa pitṛ-gehān saumya bandhūṁś ca gopān
kvacid api sa kathā naḥ kiṅkarīṇāṁ gṛṇīte
bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu
api — certainly; bata — regrettable; madhu-puryām — in the city of Mathurā; ārya-putraḥ — the son of Nanda Mahārāja; adhunā — now; āste — resides; smarati — remembers; saḥ — He; pitṛ-gehān — the household affairs of His father; saumya — O great soul (Uddhava); bandhūn — His friends; ca — and; gopān — the cowherd boys; kvacit — sometimes; api — or; saḥ — He; kathāḥ — talks; naḥ — of us; kiṅkarīṇām — of the maidservants; gṛṇīte — relates; bhujam — hand; aguru-su-gandham — having the fragrance of aguru; mūrdhni — on the head; adhāsyat — will keep; kadā — when; nu — maybe.
O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?
gopīr idam abhāṣata
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; atha — then; uddhavaḥ — Uddhava; niśamya — having heard; evam — thus; kṛṣṇa-darśana — after the sight of Kṛṣṇa; lālasāḥ — who were hankering; sāntvayan — pacifying; priya — of their beloved; sandeśaiḥ — with the messages; gopīḥ — to the cowherd girls; idam — this; abhāṣata — he said.
Śukadeva Gosvāmī said: Having heard this, Uddhava then tried to pacify the gopīs, who were most eager to see Lord Kṛṣṇa. He thus began relating to them the message of their beloved.
aho yūyaṁ sma pūrṇārthā
yāsām ity arpitaṁ manaḥ
śrī-uddhavaḥ uvāca — Śrī Uddhava said; aho — indeed; yūyam — you; sma — surely; pūrṇa — fulfilled; arthāḥ — whose purposes; bhavatyaḥ — your good selves; loka — by all people; pūjitāḥ — worshiped; vāsudeve bhagavati — unto Lord Vāsudeva, Kṛṣṇa, the Supreme Personality of Godhead; yāsām — whose; iti — in this manner; arpitam — offered; manaḥ — the minds.
Śrī Uddhava said: Certainly you gopīs are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vāsudeva.
śreyobhir vividhaiś cānyaiḥ
kṛṣṇe bhaktir hi sādhyate
dāna — by charity; vrata — strict vows; tapaḥ — austerities; homa — fire sacrifices; japa — private chanting of mantras; svādhyāya — study of Vedic texts; saṁyamaiḥ — and regulative principles; śreyobhiḥ — by auspicious practices; vividhaiḥ — various; ca — also; anyaiḥ — others; kṛṣṇe — to Lord Kṛṣṇa; bhaktiḥ — devotional service; hi — indeed; sādhyate — is realized.
Devotional service unto Lord Kṛṣṇa is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices.
bhaktiḥ pravartitā diṣṭyā
munīnām api durlabhā
bhagavati — for the Supreme Lord; uttamaḥ-śloke — who is glorified in sublime poetry; bhavatībhiḥ — by your good selves; anuttamā — unexcelled; bhaktiḥ — devotion; pravartītā — established; diṣṭyā — (congratulations on your) good fortune; munīnām — for great sages; api — even; durlabhā — hard to obtain.
By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamaḥśloka — a standard even the sages can hardly attain.
diṣṭyā putrān patīn dehān
sva-janān bhavanāni ca
hitvāvṛnīta yūyaṁ yat
kṛṣṇākhyaṁ puruṣaṁ param
diṣṭyā — by good fortune; putrān — sons; patīn — husbands; dehān — bodies; sva-janān — relatives; bhavanāni — homes; ca — and; hitvā — leaving; avṛṇīta — did choose; yūyam — you; yat — the fact that; kṛṣṇa-ākhyam — named Kṛṣṇa; puruṣam — the male personality; param — supreme.
By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Kṛṣṇa.
mahān me ’nugrahaḥ kṛtaḥ
sarva-ātma — wholehearted; bhāvaḥ — love; adhikṛtaḥ — claimed by right; bhavatīnām — by you; adhokṣaje — for the transcendental Lord; viraheṇa — through this mood of separation; mahā-bhāgāḥ — O most glorious ones; mahān — great; me — to me; anugrahaḥ — mercy; kṛtaḥ — done.
You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O most glorious gopīs. Indeed, by exhibiting your love for Kṛṣṇa in separation from Him, you have shown me great mercy.
yam ādāyāgato bhadrā
ahaṁ bhartū rahas-karaḥ
śrūyatām — please hear; priya — of your beloved; sandeśaḥ — the message; bhavatīnām — for you; sukha — happiness; āvahaḥ — bringing; yam — which; ādāya — carrying; āgataḥ — have come; bhadrāḥ — good ladies; aham — I; bhartuḥ — of my master; rahaḥ — of confidential duties; karaḥ — the executor.
My good ladies, now please hear your beloved’s message, which I, the confidential servant of my master, have come here to bring you.
bhavatīnāṁ viyogo me
na hi sarvātmanā kvacit
yathā bhūtāni bhūteṣu
khaṁ vāyv-agnir jalaṁ mahī
tathāhaṁ ca manaḥ-prāṇa-
śrī-bhagavān uvāca — the Supreme Lord said; bhavatīnām — of you women; viyogaḥ — separation; me — from Me; na — is not; hi — indeed; sarva-ātmanā — from the Soul of all existence; kvacit — ever; yathā — as; bhūtāni — the physical elements; bhūteṣu — in all created beings; kham — the ether; vāyu-agniḥ — air and fire; jalam — water; mahī — earth; tathā — so; aham — I; ca — and; manaḥ — of the mind; prāṇa — vital air; bhūta — material elements; indriya — bodily senses; guṇa — and of the primal modes of nature; āśrayaḥ — present as their shelter.
The Supreme Lord said: You are never actually separated from Me, for I am the Soul of all creation. Just as the elements of nature — ether, air, fire, water and earth — are present in every created thing, so I am present within everyone’s mind, life air and senses, and also within the physical elements and the modes of material nature.
sṛje hanmy anupālaye
ātmani — within Myself; eva — indeed; ātmanā — by Myself; ātmānam — Myself; sṛje — I create; hanmi — I destroy; anupālaye — I sustain; ātma — My own; māyā — of the mystic potency; anubhāvena — by the power; bhūta — the material elements; indriya — the senses; guṇa — and the modes of nature; ātmanā — comprising.
By Myself I create, sustain and withdraw Myself within Myself by the power of My personal energy, which comprises the material elements, the senses and the modes of nature.
ātmā jñāna-mayaḥ śuddho
ātmā — the soul; jñāna-mayaḥ — comprising transcendental knowledge; śuddhaḥ — pure; vyatiriktaḥ — separate; aguṇa-anvayaḥ — uninvolved in the reactions of the material modes; suṣupti — in deep sleep; svapna — ordinary sleep; jāgradbhiḥ — and waking consciousness; māyā — of the material energy; vṛttibhiḥ — by the functions; īyate — is perceived.
Being composed of pure consciousness, or knowledge, the soul is distinct from everything material and is uninvolved in the entanglements of the modes of nature. We can perceive the soul through the three functions of material nature known as wakefulness, sleep and deep sleep.
mṛṣā svapna-vad utthitaḥ
tan nirundhyād indriyāṇi
yena — by which (mind); indriya — of the senses; arthān — upon the objects; dhyāyeta — one meditates; mṛṣā — false; svapna-vat — like a dream; utthitaḥ — arisen from sleep; tat — that (mind); nirundhyāt — one should bring under control; indriyāṇi — the senses; vinidraḥ — not sleeping (alert); pratyapadyata — they obtain.
As a person just arisen from sleep may continue to meditate on a dream even though it is illusory, so by the agency of the mind one meditates on the sense objects, which the senses can then obtain. Therefore one should become fully alert and bring the mind under control.
yogaḥ sāṅkhyaṁ manīṣiṇām
tyāgas tapo damaḥ satyaṁ
etat — having this; antaḥ — as its conclusion; samāmnāyaḥ — the entire Vedic literature; yogaḥ — the standard system of yoga; sāṅkhyam — the process of Sāṅkhya meditation, by which one learns to discriminate between spirit and matter; manīṣiṇām — of the intelligent; tyāgaḥ — renunciation; tapaḥ — austerity; damaḥ — sense control; satyam — and honesty; samudra-antāḥ — leading to the ocean; iva — as; āpa-gāḥ — rivers.
According to intelligent authorities, this is the ultimate conclusion of all the Vedas, as well as all practice of yoga, Sāṅkhya, renunciation, austerity, sense control and truthfulness, just as the sea is the ultimate destination of all rivers.
yat tv ahaṁ bhavatīnāṁ vai
dūre varte priyo dṛśām
yat — the fact that; tu — however; aham — I; bhavatīnām — from your; vai — indeed; dūre — far away; varte — am situated; priyaḥ — who am dear; dṛśām — to the eyes; manasaḥ — of the mind; sannikarṣa — of the attraction; artham — for the sake; mat — upon Me; anudhyāna. — for your meditation; kāmyayā — out of My desire.
But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me.
yathā dūra-care preṣṭhe
mana āviśya vartate
strīṇāṁ ca na tathā cetaḥ
yathā — as; dūra-care — being situated far away; preṣṭhe — a lover; manaḥ — the minds; āviśya — becoming absorbed; vartate — remain; strīṇām — of women; ca — and; na — not; tathā — so; cetaḥ — their minds; sannikṛṣṭe — when he is near; akṣi-gocare — present before their eyes.
When her lover is far away, a woman thinks of him more than when he is present before her.
mayy āveśya manaḥ kṛtsnaṁ
anusmarantyo māṁ nityam
acirān mām upaiṣyatha
mayi — in Me; āveśya — absorbing; manaḥ — your minds; kṛtsnam — entire; vimukta — having given up; aśeṣa — all; vṛtti — its (material) functions; yat — because; anusmarantyaḥ — remembering; mām — Me; nityam — constantly; acirāt — soon; mām — Me; upaiṣyatha — you will obtain.
Because your minds are totally absorbed in Me and free from all other engagement, you remember Me always, and so you will very soon have Me again in your presence.
yā mayā krīḍatā rātryāṁ
vane ’smin vraja āsthitāḥ
yāḥ — which women; mayā — with Me; krīḍatā — who was sporting; rātryām — at night; vane — in the forest; asmin — this; vraje — in the village of Vraja; āsthitāḥ — remaining; alabdha — not experiencing; rāsāḥ — the rāsa dance; kalyāṇyaḥ — fortunate; mā — Me; āpuḥ — they achieved; mat-vīrya — upon My valorous pastimes; cintayā — by concentration.
Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes.
tā ūcur uddhavaṁ prītās
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — in this fashion; priya-tama — given by their beloved (Kṛṣṇa); ādiṣṭam — the instructions; ākarṇya — hearing; vraja-yoṣitaḥ — the women of Vraja; tāḥ — they; ūcuḥ — said; uddhavam — to Uddhava; prītaḥ — pleased; tat — by that; sandeśa — message; āgata — having returned; smṛtīḥ — their memories.
Śukadeva Gosvāmī said: The women of Vraja were pleased to hear this message from their dearmost Kṛṣṇa. His words having revived their memory, they addressed Uddhava as follows.
diṣṭyāhito hataḥ kaṁso
yadūnāṁ sānugo ’gha-kṛt
kuśaly āste ’cyuto ’dhunā
gopyaḥ ūcuḥ — the gopīs said; diṣṭyā — fortunately; ahitaḥ — the enemy; hataḥ — has been killed; kaṁsaḥ — King Kaṁsa; yadūnām — for the Yadus; sa-anugaḥ — together with his followers; agha — of suffering; kṛt — the cause; diṣṭyā — fortunately; āptaiḥ — with His well-wishers; labdha — who have attained; sarva — all; arthaiḥ — their desires; kuśalī — happily; āste — is living; acyutaḥ — Lord Kṛṣṇa; adhunā — at present.
The gopīs said: It is very good that Kaṁsa, the enemy and persecutor of the Yadus, has now been killed, along with his followers. And it is also very good that Lord Acyuta is living happily in the company of His well-wishing friends and relatives, whose every desire is now fulfilled.
kaccid gadāgrajaḥ saumya
prītiṁ naḥ snigdha-savrīḍa-
kaccit — perhaps; gada-agrajaḥ — Kṛṣṇa, the elder brother of Gada; saumya — O gentle (Uddhava); karoti — is giving; pura — of the city; yoṣitām — for the women; prītim — loving happiness; naḥ — which belongs to us; snigdha — affectionate; sa-vrīḍa — and bashful; hāsa — with smiles; udāra — generous; īkṣaṇa — by their glances; arcitaḥ — worshiped.
Gentle Uddhava, is the elder brother of Gada now bestowing on the city women the pleasure that actually belongs to us? We suppose those ladies worship Him with generous glances full of affectionate, shy smiles.
priyaś ca pura-yoṣitām
katham — how; rati — of conjugal affairs; viśeṣa — in all the specific aspects; jñaḥ — the expert; priyaḥ — the darling; ca — and; pura-yoṣitām — of the city women; na anubadhyeta — will not become bound; tat — by their; vākyaiḥ — words; vibhramaiḥ — bewildering gestures; ca — and; anubhājitaḥ — constantly worshiped.
Śrī Kṛṣṇa is expert in all kinds of conjugal affairs and is the darling of the city women. How can He not become entangled, now that He’s constantly adored by their enchanting words and gestures?
api smarati naḥ sādho
govindaḥ prastute kvacit
api — moreover; smarati — remembers; naḥ — us; sādho — O pious one; govindaḥ — Kṛṣṇa; prastute — brought up in discussions; kvacit — ever; goṣṭhi — the assembly; madhye — within; pura-strīṇām — of the city women; grāmyāḥ — village girls; svaira — free; kathā — conversation; antare — during.
O saintly one, does Govinda ever remember us during His conversations with the city women? Does He ever mention us village girls as He freely talks with them?
tāḥ kiṁ niśāḥ smarati yāsu tadā priyābhir
asmābhir īḍita-manojña-kathaḥ kadācit
tāḥ — those; kim — whether; niśāḥ — nights; smarati — He remembers; yāsu — in which; tadā — then; priyābhiḥ — with His beloved girlfriends; vṛndāvane — in the Vṛndāvana forest; kumuda — because of the lotuses; kunda — and jasmines; śaśāṅka — and because of the moon; ramye — attractive; reme — He enjoyed; kvaṇat — jingling; caraṇa-nūpura — (where) the ankle bells; rāsa-goṣṭhyām — in the party of the rāsa dance; asmābhiḥ — with us; īḍita — glorified; manojña — charming; kathaḥ — topics about whom; kadācit — ever.
Does He recall those nights in the Vṛndāvana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rāsa dance, which resounded with the music of ankle bells.
apy eṣyatīha dāśārhas
taptāḥ sva-kṛtayā śucā
sañjīvayan nu no gātrair
yathendro vanam ambudaiḥ
api — whether; eṣyati — He will come; iha — here; dāśārhaḥ — Kṛṣṇa, the descendant of Daśārha; taptāḥ — who are tormented; sva-kṛtayā — by His own doing; śucā — with sorrow; sañjīvayan — bringing back to life; nu — perhaps; naḥ — us; gātraiḥ — with (the touch of) His limbs; yathā — as; indraḥ — Lord Indra; vanam — a forest; ambudaiḥ — with clouds.
Will that descendant of Daśārha return here and by the touch of His limbs bring back to life those who are now burning with the grief He Himself has caused? Will He save us in that way, just as Lord Indra brings a forest back to life with his water-bearing clouds?
kasmāt kṛṣṇa ihāyāti
kasmāt — why; kṛṣṇaḥ — Kṛṣṇa; iha — here; āyāti — will come; prāpta — having attained; rājyaḥ — a kingdom; hata — having killed; ahitaḥ — His enemies; nara-indra — of kings; kanyāḥ — the daughters; udvāhya — after marrying; prītaḥ — happy; sarva — by all; suhṛt — His well-wishers; vṛtaḥ — surrounded.
But why should Kṛṣṇa come here after winning a kingdom, killing His enemies and marrying the daughters of kings? He’s satisfied there, surrounded by all His friends and well-wishers.
kim asmābhir vanaukobhir
anyābhir vā mahātmanaḥ
kim — what; asmābhiḥ — with us; vana — the forest; okobhiḥ — whose residence; anyābhiḥ — with other women; vā — or; mahā-ātmanaḥ — for the exalted personality (Kṛṣṇa); śrī — of the goddess of fortune; pateḥ — for the husband; āpta-kāmasya — whose desires are already completely fulfilled; kriyeta — is to be served; arthaḥ — purpose; kṛta-ātmanaḥ — for Him who is complete in Himself.
The great soul Kṛṣṇa is the Lord of the goddess of fortune, and He automatically achieves whatever He desires. How can we forest-dwellers or any other women fulfill His purposes when He is already fulfilled within Himself?
paraṁ saukhyaṁ hi nairāśyaṁ
svairiṇy apy āha piṅgalā
taj jānatīnāṁ naḥ kṛṣṇe
tathāpy āśā duratyayā
param — the highest; saukhyam — happiness; hi — indeed; nairāśyam — indifference; svairiṇī — unchaste; api — although; āha — stated; piṅgalā — the prostitute Piṅgalā; tat — of that; jānatīnām — who are aware; naḥ — for us; kṛṣṇe — focused on Kṛṣṇa; tathā api — nevertheless; āsā — the hope; duratyayā — is impossible to transcend.
Indeed, the greatest happiness is to renounce all desires, as even the prostitute Piṅgalā has declared. Yet even though we know this, we cannot give up our hopes of attaining Kṛṣṇa.
ka utsaheta santyaktum
anicchato ’pi yasya śrīr
aṅgān na cyavate kvacit
kaḥ — who; utsaheta — can bear; santyaktum — to give up; uttamaḥśloka — with Lord Kṛṣṇa; saṁvidam — intimate talks; anicchataḥ — not wanted; api — even though; yasya — whose; śrīḥ — the supreme goddess of fortune; aṅgāt — the body; na cyavate — does not let go of; kvacit — ever.
Who can bear to give up intimate talks with Lord Uttamaḥśloka? Although He shows no interest in her, Goddess Śrī never moves from her place on His chest.
gāvo veṇu-ravā ime
sarit — rivers; śaila — hills; vana-uddeśāḥ — and areas of the forest; gāvaḥ — cows; veṇu-ravāḥ — flute sounds; ime — all these; saṅkarṣaṇa — Lord Balarāma; sahāyena — whose companion; kṛṣṇena — by Kṛṣṇa; ācaritāḥ — utilized; prabho — O master (Uddhava).
Dear Uddhava Prabhu, when Kṛṣṇa was here in the company of Saṅkarṣaṇa, He enjoyed all these rivers, hills, forests, cows and flute sounds.
punaḥ punaḥ smārayanti
vismartuṁ naiva śaknumaḥ
punaḥ punaḥ — again and again; smārayanti — they remind; nanda-gopa-sutam — of the son of Nanda, the cowherd king; bata — certainly; śrī — divine; niketaiḥ — having markings; tat — His; padakaiḥ — because of the footprints; vismartum — to forget; na — not; eva — indeed; śaknumaḥ — are we able.
All these remind us constantly of Nanda’s son. Indeed, because we see Kṛṣṇa’s footprints, which are marked with divine symbols, we can never forget Him.
mādhvyā girā hṛta-dhiyaḥ
kathaṁ taṁ vismarāma he
gatyā — by His gait; lalitayā — charming; udāra — with generous; hāsa — smiles; līlā — playful; avalokanaiḥ — by His glances; mādhvyā — honeylike; girā — by His words; hṛta — stolen away; dhiyaḥ — whose hearts; katham — how; tam — Him; vismarāma — we can forget; he — O (Uddhava).
O Uddhava, how can we forget Him when our hearts have been stolen away by the charming way He walks, His generous smile and playful glances, and His honeylike words?
he nātha he ramā-nātha
magnam uddhara govinda
he nātha — O master; he ramā-nātha — O master of the goddess of fortune; vraja-nātha — O master of the cowherd village; ārti — of suffering; nāśana — O destroyer; magnam — submerged; uddhara — uplift; govinda — O Govinda; gokulam — Gokula; vṛjina — of distress; arṇavāt — from the ocean.
O master, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!
tatas tāḥ kṛṣṇa-sandeśair
uddhavaṁ pūjayāṁ cakrur
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; tataḥ — then; tāḥ — they; kṛṣṇa-sandeśaiḥ — by the messages from Kṛṣṇa; vyapeta — removed; viraha — of their separation; jvarāḥ — the fever; uddhavam — Uddhava; pūjayām cakruḥ — worshiped; jñātvā — recognizing him; ātmānam — Himself; adhokṣajam — as the Supreme Lord.
Śukadeva Gosvāmī continued: Lord Kṛṣṇa’s messages having relieved their fever of separation, the gopīs then worshiped Uddhava, recognizing him as nondifferent from their Lord, Kṛṣṇa.
uvāsa katicin māsān
gopīnāṁ vinudan śucaḥ
ramayām āsa gokulam
uvāsa — he resided; katicit — for some; māsān — months; gopīnām — of the cowherd girls; vinudan — dispelling; śucaḥ — the unhappiness; kṛṣṇa-līlā — of the pastimes of Lord Kṛṣṇa; kathām — the topics; gāyan — singing; ramayām āsa — he gave joy; gokulam — to Gokula.
Uddhava remained there for several months, dispelling the gopīs’ sorrow by chanting the topics of Lord Kṛṣṇa’s pastimes. Thus he brought joy to all the people of Gokula.
yāvanty ahāni nandasya
vraje ’vātsīt sa uddhavaḥ
āsan kṛṣṇasya vārtayā
yāvanti — for as many; ahāni — days; nandasya — of King Nanda; vraje — in the cowherd village; avātsīt — dwelled; saḥ — he; uddhavaḥ — Uddhava; vraja-okasām — for the residents of Vraja; kṣaṇa-prāyāṇi — passing like a moment; āsan — they were; kṛṣṇasya — about Kṛṣṇa; vārtayā — because of the discussions.
All the days that Uddhava dwelled in Nanda’s cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Kṛṣṇa.
vīkṣan kusumitān drumān
kṛṣṇaṁ saṁsmārayan reme
sarit — the rivers; vana — forests; giri — mountains; droṇīḥ — and valleys; vīkṣan — seeing; kusumitān — flowering; drumān — the trees; kṛṣṇam — about Kṛṣṇa; saṁsmārayan — inspiring remembrance; reme — he took pleasure; hari-dāsaḥ — the servant of Lord Hari; vraja-okasām — for the residents of Vraja.
That servant of Lord Hari, seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vṛndāvana by reminding them of Lord Kṛṣṇa.
tā namasyann idaṁ jagau
dṛṣṭvā — seeing; evam — such; ādi — and more; gopīnām — of the gopīs; kṛṣṇa-āveśa — their total absorption in thought of Kṛṣṇa; ātma — consisting of; viklavam — the mental agitation; uddhavaḥ — Uddhava; parama — supremely; prītaḥ — pleased; tāḥ — to them; namasyan — offering all respect; idam — this; jagau — sang.
Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows.
etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo
govinda eva nikhilātmani rūḍha-bhāvāḥ
vāñchanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā-rasasya
etāḥ — these women; param — alone; tanu — their bodies; bhṛtaḥ — maintain successfully; bhuvi — on the earth; gopa-vadhvaḥ — the young cowherd women; govinde — for Lord Kṛṣṇa; eva — exclusively; nikhila — of all; ātmani — the Soul; rūḍha — perfected; bhāvāḥ — ecstatic loving attraction; vāñchanti — they desire; yat — which; bhava — material existence; bhiyaḥ — those who are afraid of; munayaḥ — sages; vayam — we; ca — also; kim — what use; brahma — as a brāhmaṇa or as Lord Brahmā; janmabhiḥ — with births; ananta — of the unlimited Lord; kathā — for the topics; rasasya — for one who has a taste.
[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?
kvemāḥ striyo vana-carīr vyabhicāra-duṣṭāḥ
kṛṣṇe kva caiṣa paramātmani rūḍha-bhāvaḥ
nanv īśvaro ’nubhajato ’viduṣo ’pi sākṣāc
chreyas tanoty agada-rāja ivopayuktaḥ
kva — where, in comparison; imāḥ — these; striyaḥ — women; vana — in the forests; carīḥ — who wander; vyabhicāra — by improper behavior; duṣṭāḥ — contaminated; kṛṣṇe — for Kṛṣṇa; kva ca — and where; eṣaḥ — this; parama-ātmani — for the Supreme Soul; rūḍha-bhāvaḥ — stage of perfect love (known technically as mahā-bhāva); nanu — certainly; īśvaraḥ — the Personality of Godhead; anubhajataḥ — to one who constantly worships Him; aviduṣaḥ — not learned; api — even though; sākṣāt — directly; śreyaḥ — the highest good; tanoti — bestows; agada — of medicines; rājaḥ — the king (namely, the nectar which the demigods drink for long life); iva — as if; upayuktaḥ — taken.
How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Kṛṣṇa, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.
nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ
svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ
rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāṁ ya udagād vraja-vallabhīnām
na — not; ayam — this; śriyaḥ — of the goddess of fortune; aṅge — on the chest; u — alas; nitānta-rateḥ — who is very intimately related; prasādaḥ — the favor; svaḥ — of the heavenly planets; yoṣitām — of women; nalina — of the lotus flower; gandha — having the aroma; rucām — and bodily luster; kutaḥ — much less; anyāḥ — others; rasa-utsave — in the festival of the rāsa dance; asya — of Lord Śrī Kṛṣṇa; bhuja-daṇḍa — by the arms; gṛhīta — embraced; kaṇṭha — their necks; labdha-āśiṣām — who achieved such a blessing; yaḥ — which; udagāt — became manifest; vraja-vallabhīnām — of the beautiful gopīs, the transcendental girls of Vrajabhūmi.
When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
āsam — of the gopīs; aho — oh; caraṇa-reṇu — the dust of the lotus feet; juṣām — devoted to; aham syām — let me become; vṛndāvane — in Vṛndāvana; kim api — any one; gulma-latā-oṣadhīnām — among bushes, creepers and herbs; yā — they who; dustyajam — very difficult to give up; sva-janam — family members; ārya-patham — the path of chastity; ca — and; hitvā — giving up; bhejuḥ — worshiped; mukunda-padavīm — the lotus feet of Mukunda, Kṛṣṇa; śrutibhiḥ — by the Vedas; vimṛgyām — to be searched for.
The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet.
yā vai śriyārcitam ajādibhir āpta-kāmair
yogeśvarair api yad ātmani rāsa-goṣṭhyām
kṛṣṇasya tad bhagavataḥ caraṇāravindaṁ
nyastaṁ staneṣu vijahuḥ parirabhya tāpam
yāḥ — who (the gopīs); vai — indeed; śriyā — by the goddess of fortune; arcitam — worshiped; aja — by unborn Brahmā; ādibhiḥ — and other demigods; āpta-kāmaiḥ — who have already realized all desires; yoga-īśvaraiḥ — masters of mystic power; api — even though; yat — which; ātmani — in the mind; rāsa — of the rāsa dance; goṣṭhyām — in the gathering; kṛṣṇasya — of Lord Kṛṣṇa; tat — those; bhagavataḥ — of the Supreme Lord; caraṇa-aravindam — the lotus feet; nyastam — placed; staneṣu — on their breasts; vijahuḥ — they gave up; parirabhya — by embracing; tāpam — their torment.
The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these gopīs’ breasts, and by embracing those feet the gopīs gave up all distress.
vande — I offer my respects; nanda-vraja — of the cowherd village of Nanda Mahārāja; strīṇām — of the women; pāda — of the feet; reṇum — to the dust; abhīkṣṇaśaḥ — perpetually; yāsām — whose; hari — of Lord Kṛṣṇa; kathā — about the topics; udgītam — loud chanting; punāti — purifies; bhuvana-trayam — the three worlds.
I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.
atha gopīr anujñāpya
yaśodāṁ nandam eva ca
gopān āmantrya dāśārho
yāsyann āruruhe ratham
śṛī-śukaḥ uvāca — Śukadeva Gosvāmī said; atha — then; gopīḥ — of the gopīs; anujñāpya — taking permission; yaśodām — of mother Yaśodā; nandam — King Nanda; eva ca — also; gopān — of the cowherds; āmantrya — taking leave; dāśārhaḥ — Uddhava, descendant of Daśārha; yāsyan — being about to leave; āruruhe — mounted; ratham — his chariot.
Śukadeva Gosvāmī said: Uddhava, the descendant of Daśārha, then took permission to leave from the gopīs and from mother Yaśodā and Nanda Mahārāja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot.
taṁ nirgataṁ samāsādya
tam — him (Uddhava); nirgatam — gone out; samāsādya — approaching; nānā — various; upāyana — items for worship; pāṇayaḥ — in their hands; nanda-ādayaḥ — Nanda and the others; anurāgeṇa — with affection; prāvocan — spoke; aśru — with tears; locanāḥ — in their eyes.
As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows.
manaso vṛttayo naḥ syuḥ
vāco ’bhidhāyinīr nāmnāṁ
manasaḥ — of the minds; vṛttayaḥ — the functions; naḥ — our; syuḥ — may they be; kṛṣṇa — of Kṛṣṇa; pāda-ambuja — of the lotus feet; āśrayāḥ — taking shelter; vācaḥ — our words; abhidhāyinīḥ — expressing; nāmnām — His names; kāyaḥ — our bodies; tat — to Him; prahvaṇa-ādiṣu — (engaged) in bowing down and so forth.
[Nanda and the other cowherds said:] May our mental functions always take shelter of Kṛṣṇa’s lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him.
ratir naḥ kṛṣṇa īśvare
karmabhiḥ — by our fruitive actions; bhrāmyamāṇānām — who are made to wander; yatra kva api — wherever; īśvara — of the Supreme Lord; icchayā — by the desire; maṅgala — auspicious; ācaritaiḥ — because of works; dānaiḥ — because of charity; ratiḥ — attachment; naḥ — our; kṛṣṇe — for Kṛṣṇa; īśvare — the Lord.
Wherever we are made to wander about this world by the Supreme Lord’s will, in accordance with the reactions to our fruitive work, may our good works and charity always grant Us love for Lord Kṛṣṇa.
evaṁ sabhājito gopaiḥ
uddhavaḥ punar āgacchan
evam — thus; sabhājitaḥ — shown honor; gopaiḥ — by the cowherds; kṛṣṇa-bhaktyā — with devotion for Kṛṣṇa; nara-adhipa — O ruler of men (Parīkṣit); uddhavaḥ — Uddhava; punaḥ — again; āgacchat — returned; mathurām — to Mathurā; kṛṣṇa-pālitām — which was being protected by Lord Kṛṣṇa.
[Śukadeva Gosvāmī continued:] O ruler of men, thus honored by the cowherd men with expressions of devotion for Lord Kṛṣṇa, Uddhava went back to the city of Mathurā, which was under Kṛṣṇa’s protection.
rājñe copāyanāny adāt
kṛṣṇāya — to Lord Kṛṣṇa; praṇipatya — after falling down to pay homage; āha — he told; bhakti — of pure devotion; udrekam — the abundance; vraja-okasām — of the residents of Vraja; vasudevāya — to Vasudeva; rāmāya — to Lord Balarāma; rājñe — to the King (Ugrasena); ca — and; upāyanāni — the items received in tribute; adāt — he gave.
After falling down to pay his homage, Uddhava described to Lord Kṛṣṇa the immense devotion of the residents of Vraja. Uddhava also described it to Vasudeva, Lord Balarāma and King Ugrasena and presented to them the gifts of tribute he had brought with him.