Bhagavatapurana 10.47

10.47.1

/0 śrī-śuka uvāca
taṃ vīkṣya kṛṣānucaraṃ vraja-striyaḥ $ pralamba-bāhuṃ nava-kañja-locanam &
taṃ vīkṣya kṛṣānucaraṃ vraja-striyaḥ $ pralamba-bāhuṃ nava-kañja-locanam &
pītāmbaraṃ puṣkara-mālinaṃ lasan- % mukhāravindaṃ parimṛṣṭa-kuṇḍalam //

Śrī-Śuka said:
Seeing that follower of Kṛṣṇa, with long arms, eyes like freshly blossomed lotuses,
wearing yellow garments and a lotus garland, with a radiant lotus-like face and polished earrings,

1. & 2. Sri Suka said:—Beholding that disciple of Krishna, Uddhava, with long arms and eyes like fresh-blown lotus wearing pitambara and garlands of flowers, with a cheerful face like unto lotus, ear-rings set with cut jewels (of high workmanship), the women of Vraja of bright smiles inquired, “who is it that looks so bewitching? Whence is he? Whose son is he that should put on the dress and ornaments of Achyuta? So enquiring, all of them in great curiosity surrounded that Uddhava who is devoted to the feet of the most glorious Lord.

10.47.2

* //
su-vismitāḥ ko 'yam apīvya-darśanaḥ $ kutaś ca kasyācyuta-veṣa-bhūṣaṇaḥ &
su-vismitāḥ ko 'yam apīvya-darśanaḥ $ kutaś ca kasyācyuta-veṣa-bhūṣaṇaḥ &
iti sma sarvāḥ parivavrur utsukās % tam uttamaḥ-śloka-padāmbujāśrayam //

greatly astonished, saying, "Who is this man of handsome appearance?
Whence has he come, and whose is he, wearing the attire and ornaments of Acyuta?"—
eagerly, all of them surrounded him who had taken shelter at the lotus feet of He of highest renown.

1. & 2. Sri Suka said:—Beholding that disciple of Krishna, Uddhava, with long arms and eyes like fresh-blown lotus wearing pitambara and garlands of flowers, with a cheerful face like unto lotus, ear-rings set with cut jewels (of high workmanship), the women of Vraja of bright smiles inquired, “who is it that looks so bewitching? Whence is he? Whose son is he that should put on the dress and ornaments of Achyuta? So enquiring, all of them in great curiosity surrounded that Uddhava who is devoted to the feet of the most glorious Lord.

10.47.3

* //
taṃ praśrayeṇāvanatāḥ su-sat-kṛtaṃ sa-vrīḍa-hāsekṣaṇa-sūnṛtādibhiḥ /
rahasy apṛcchann upaviṣṭam āsane vijñāya sandeśa-haraṃ ramā-pateḥ //

Bowing low in deference, honoring him well with bashful smiles, glances, and truthful, pleasing words,
knowing him to be the messenger of the Lord of Ramā, they questioned him in private once he was seated on a seat:

3. With bashful smiles and looks and with kind words they respectfully and modestly received him and when he took his seat, perceiving that he came as a messenger from the Lord of Sri, privately enquired of him.

10.47.4

jānīmas tvāṃ yadu-pateḥ pārṣadaṃ samupāgatam /
bhartreha preṣitaḥ pitror bhavān priya-cikīrṣayā //

"We know you have arrived as an attendant of the Lord of the Yadus;
you have been sent here by your master desiring to do what is pleasing to his parents.

4. We understand that thou art the venerable attendant of Yadus’ Lord come here, being sent by Him to convey happy news to His parents.

10.47.5

anyathā go-vraje tasya smaraṇīyaṃ na cakṣmahe /
snehānubandho bandhūnāṃ muner api su-dustyajaḥ //

Otherwise, we see nothing in the cow-settlement worthy of his remembrance;
the bond of affection for relatives is very difficult to abandon, even for a sage.

5. Otherwise we do not see anything at Gokula worth remembering for Him. It is impossible even for a sage to shake off the ties of attachment to his kith and kin.

10.47.6

anyeṣv artha-kṛtā maitrī yāvad-artha-viḍambanam /
pumbhiḥ strīṣu kṛtā yadvat sumanaḥsv iva ṣaṭpadaiḥ //

Friendship formed with others for self-interest lasts only as long as the purpose is served—a mere illusion—
just like that made by men with women, or by bees with flowers.

6. In the case of other selves, the friendship that one cherishes lasts as long as there is semblance of purpose to be achieved: especially the love professed by men to women resembles the relation of bees to flowers.

10.47.7

niḥsvaṃ tyajanti gaṇikā akalpaṃ nṛpatiṃ prajāḥ /
adhīta-vidyā ācāryam ṛtvijo datta-dakṣiṇam //

Courtesans abandon an impoverished man, subjects an incompetent king,
students a teacher once they have learned their lessons, and priests a patron who has paid his sacrificial fee.

7. Public women abandon the impoverished man, subjects the disabled king, the students that have completed their studies their preceptor and the priests in a sacrifice the sacrificer who has given away dakshinas.

10.47.8

khagā vīta-phalaṃ vṛkṣaṃ bhuktvā cātithayo gṛham /
dagdhaṃ mṛgās tathāraṇyaṃ jārā bhuktvā ratāṃ striyam //

Birds abandon a tree devoid of fruit, guests a house once they have eaten,
deer a forest that is burned down, and paramours a woman who loved them after they have enjoyed her."

8. Birds quit the tree without fruits, guests the house after the feast, animals the forest burnt with fire, paramours the woman whom they have used for their pleasure: 9. Thus the Gopis, whose thought, word, and deed were all devoted to Krishna, forgot all their worldly relations when Uddhava, Krishna’s messenger, was at Vraja.

10.47.9

iti gopyo hi govinde gata-vāk-kāya-mānasāḥ /
kṛṣṇa-dūte samāyāte uddhave tyakta-laukikāḥ //

Thus the cowherd women, whose speech, body, and mind were absorbed in Govinda,
cast aside worldly conventions when Uddhava, Kṛṣṇa's messenger, arrived.

8. Birds quit the tree without fruits, guests the house after the feast, animals the forest burnt with fire, paramours the woman whom they have used for their pleasure: 9. Thus the Gopis, whose thought, word, and deed were all devoted to Krishna, forgot all their worldly relations when Uddhava, Krishna’s messenger, was at Vraja.

10.47.10

gāyantyaḥ prīya-karmāṇi rudantyaś ca gata-hriyaḥ /
tasya saṃsmṛtya saṃsmṛtya yāni kaiśora-bālyayoḥ //

Singing of their beloved's deeds and weeping, devoid of bashfulness,
as they remembered again and again the deeds of his boyhood and childhood,

10. They sang the deeds of their beloved Krishna: they wept, forgetting their bashfulness, as they remembered over and over His sportful activities as a child and as a boy.

10.47.11

kācin madhukaraṃ dṛṣṭvā dhyāyantī kṛṣṇa-saṅgamam /
priya-prasthāpitaṃ dūtaṃ kalpayitvedam abravīt //

one [gopī], seeing a bumblebee and meditating on union with Kṛṣṇa,
imagining it to be a messenger sent by her beloved, spoke thus:

11. One of them who was musing on a meeting with the beloved Krishna, saw a bee, supposed it to be a messenger from Him and spoke thus:—

10.47.12

/0 gopy uvāca
madhupa kitava-bandho mā spṛśaṅghriṃ sapatnyāḥ $ kuca-vilulita-mālā-kuṅkuma-śmaśrubhir naḥ &
madhupa kitava-bandho mā spṛśaṅghriṃ sapatnyāḥ $ kuca-vilulita-mālā-kuṅkuma-śmaśrubhir naḥ &
vahatu madhu-patis tan-māninīnāṃ prasādaṃ % yadu-sadasi viḍambyaṃ yasya dūtas tvam īdṛk //

The gopī said:
O bee, friend of a deceiver! Do not touch our feet with your whiskers [covered in] the saffron from the garland crushed against our rival's breasts!
Let the Lord of Madhu bear the favor of those proud women, though he is ridiculed in the Yadu assembly—he whose messenger you are!

12. The Gopis said:— O bee, O friend of the cheat, let not thy beard touch our feet,—thy beard tinged with the saffron of the garlands that wallowed on the bosom of our rival. Let the Lord of Madhus be the recipient of the grace of those proud women. Why should he care for what would be ridiculed in the court of Yadus? Thou art like Him as His messenger.

10.47.13

* //
sakṛd adhara-sudhāṃ svāṃ mohinīṃ pāyayitvā $ sumanasa iva sadyas tatyaje 'smān bhavādṛk &
sakṛd adhara-sudhāṃ svāṃ mohinīṃ pāyayitvā $ sumanasa iva sadyas tatyaje 'smān bhavādṛk &
paricarati kathaṃ tat-pāda-padmaṃ nu padmā % hy api bata hṛta-cetā hy uttamaḥ-śloka-jalpaiḥ //

Having once made us drink the intoxicating nectar of his lips, like a bee [leaving] flowers, one like you suddenly abandoned us.
How indeed does Padmā serve his lotus feet? Ah, surely her mind too has been stolen away by the empty words of He of highest renown!

13. Having but once allowed us to taste of the enchanting nectar of His lips, He at once abandoned us. He is like thyself that leavest flowers. How is it, O pity, that Padma waits upon, and worships, His lotus feet? Perhaps (I see) her mind is captivated with the fine talk of the most glorious One.

10.47.14

* //
kim iha bahu ṣaḍ-aṅghre gāyasi tvaṃ yadūnām $ adhipatim agṛhāṇām agrato naḥ purāṇam &
kim iha bahu ṣaḍ-aṅghre gāyasi tvaṃ yadūnām $ adhipatim agṛhāṇām agrato naḥ purāṇam &
vijaya-sakha-sakhīnāṃ gīyatāṃ tat-prasaṅgaḥ % kṣapita-kuca-rujas te kalpayantīṣṭam iṣṭāḥ //

Why, O six-legged one, do you sing so much here before us, homeless women, about the ancient master of the Yadus?
Sing that story of his to the female friends of Vijaya's friend; those beloved ones, whose breast-aches have been relieved, will grant your desire!

14. Why dost thou, O six-footed one, sing to us the homeless at such length the old story of the Lord of Yadus? Let all His stories

be sung before His (present) companions the complaint at whose heart He has soothed and who, being pleased, would grant thee thy desire.

10.47.15

* //
divi bhuvi ca rasāyāṃ kāḥ striyas tad-durāpāḥ $ kapaṭa-rucira-hāsa-bhrū-vijṛmbhasya yāḥ syuḥ &
divi bhuvi ca rasāyāṃ kāḥ striyas tad-durāpāḥ $ kapaṭa-rucira-hāsa-bhrū-vijṛmbhasya yāḥ syuḥ &
caraṇa-raja upāste yasya bhūtir vayaṃ kā % api ca kṛpaṇa-pakṣe hy uttamaḥ-śloka-śabdaḥ //

In heaven, on earth, and in the netherworld, what women could be difficult for him to attain—he who displays a deceitful, charming smile and the arching of his eyebrows?
Even Goddess Lakṣmī worships the dust of his feet; who are we? And yet the title 'He of highest renown' applies to the side of the wretched!

15. Who are the women in heaven, on earth, in the nether world that He cannot (easily) gain over with the charm of that cunning and sweet smile and those dancing brows? Of what value are we to Him the dust on whose feet even Lakshmi worships? Still the epithet, ‘the most glorious’, cannot but go to Him who is compassionate to the helpless.

10.47.16

* //
visṛja śirasi pādaṃ vedmy ahaṃ cātu-kārair $ anunaya-viduṣas te 'bhyetya dautyair mukundāt &
visṛja śirasi pādaṃ vedmy ahaṃ cātu-kārair $ anunaya-viduṣas te 'bhyetya dautyair mukundāt &
sva-kṛta iha viṣṛṣṭāpatya-paty-anya-lokā % vyasṛjad akṛta-cetāḥ kiṃ nu sandheyam asmin //

Take your foot from my head! I know you learned flattering ways and reconciliation through missions from Mukunda;
here, having made women abandon their children, husbands, and other relations, that ungrateful one cast them off—what reconciliation could there ever be with him?

16. Take away thy feet off my head. I know well what, as a messenger from Mukunda, thou, skilled in the art of conciliation, wouldst do with these fine words. Indeed with an inconstant heart He has left us who for His sake abandoned our husbands, children and other relations. What is here to be achieved by way of conciliation?

10.47.17

* //
mṛgayur iva kapīndraṃ vivyadhe lubdha-dharmā $ striyam akṛta virūpāṃ strī-jitaḥ kāma-yānām &
mṛgayur iva kapīndraṃ vivyadhe lubdha-dharmā $ striyam akṛta virūpāṃ strī-jitaḥ kāma-yānām &
balim api balim attvāveṣṭayad dhvāṅkṣa-vad yas % tad alam asita-sakhyair dustyajas tat-kathārthaḥ //

Like a hunter, he shot the monkey king, acting like a greedy trapper; subdued by a woman, he disfigured a woman who approached him out of desire; / and after eating Bali's offering, he bound Bali like a crow. Therefore, enough with friendships with the dark-complexioned one! Yet it is hard to give up talk of him.

17. Like a hunter of cruel purpose He hit with an arrow the great monkey (Vali). Influenced by one woman He deformed another that came to him love-stricken. Having accepted his worship He bound hand and foot Bali as if he were a crow. Enough of the efforts to enter into His friendship: but it is impossible to give up the wealth of His stories.

10.47.18

* //
yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ- $ sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ &
yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ- $ sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ &
sapadi gṛha-kuṭumbaṃ dīnam utsṛjya dīnā % bahava iha vihaṅgā bhikṣu-caryāṃ caranti //

Those whose duality of conditioned life has been shaken off by tasting just once a drop of the ear-nectar of his pastimes and divine play are ruined: / suddenly abandoning their poor homes and families, they wander here in distress as birds, practicing the life of wandering mendicants.

18. Having but once tasted a little of His sportive deeds, nectar to the ears, many here have cast off the conflicting qualities of like and dislike, loss and gain etc., and ceased to be entities, and many too having suddenly renounced the base domestic life

have like Hamsas chosen to live on alms (what they find abroad).

10.47.19

* //
vayam ṛtam iva jihma-vyāhṛtaṃ śraddadhānāḥ $ kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ &
vayam ṛtam iva jihma-vyāhṛtaṃ śraddadhānāḥ $ kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ &
dadṛśur asakṛd etat tan-nakha-sparśa-tīvra % smara-ruja upamantrin bhaṇyatām anya-vārtā //

Believing his deceptive words as if true, like foolish does trusting a hunter's song, / the black doe-like wives of Kṛṣṇa repeatedly experienced this severe torment of love caused by the touch of his nails. O messenger, speak of some other matter!

19. O messenger, we foolishly put faith into His cunning words which sounded as true like the She-deer that mistakes the music of the hunter. We have often seen and experienced the smarting pain of love engendered by the touch of His nails! So do thou talk to us on some other topic.

10.47.20

* //
priya-sakha punar āgāḥ preyasā preṣitaḥ kiṃ $ varaya kim anurundhe mānanīyo 'si me 'ṅga &
priya-sakha punar āgāḥ preyasā preṣitaḥ kiṃ $ varaya kim anurundhe mānanīyo 'si me 'ṅga &
nayasi katham ihāsmān dustyaja-dvandva-pārśvaṃ % satatam urasi saumya śrīr vadhūḥ sākam āste //

O dear friend, have you returned, sent by our beloved? Choose a boon; what do you wish? You are indeed respected by me, my dear! / Why do you not take us to the side of that inseparable pair, gentle one, where the goddess Śrī constantly dwells on his chest as his consort?

20. O friend of our beloved Lord, hast thou come again sent by Him? Thou art my respectable guest: please ask what thou wouldst: how art thou going to take us to the side of our inseparable Lord, O gentle one? His consort Sri is always with Him and abides in His bosom.

10.47.21

* //
api bata madhu-puryām ārya-putro 'dhunāste $ smarati sa pitṛ-gehān saumya bandhūṃś ca gopān &
api bata madhu-puryām ārya-putro 'dhunāste $ smarati sa pitṛ-gehān saumya bandhūṃś ca gopān &
kvacid api sa kathā naḥ kiṅkarīṇāṃ gṛṇīte % bhujam aguru-sugandhaṃ mūrdhny adhāsyat kadā nu //

Is the prince now in the city of Madhu? Gentle one, does he remember his father's house, his kinsmen, and the cowherds? / Does he ever mention a story of us, his maidservants? When will he place his arm, fragrant with aguru, upon our heads?

21. Does our Lord still stay in the city of Mathura? Does He, O gentle one, remember His father's house, other relations and the Gopas? Does He at any time talk about us, His servants? When would He place on our crown His arm charmingly fragrant with the pigment of Aguru?

10.47.22

* //
/0 śrī-śuka uvāca
athoddhavo niśamyaivaṃ kṛṣṇa-darśana-lālasāḥ /
sāntvayan priya-sandeśair gopīr idam abhāṣata //

Śrī Śuka said: / Then Uddhava, hearing them thus longing for the sight of Kṛṣṇa, / consoled the gopīs with the messages of their beloved and spoke to them thus:

22. Sri Suka said:— Having heard the Gopis thus thirsting to see Krishna, he comforted them with the message of their beloved (Krishna) and spoke to them as follows:—

10.47.23

/0 śrī-uddhava uvāca
aho yūyaṃ sma pūrṇārthā bhavatyo loka-pūjitāḥ /
vāsudeve bhagavati yāsām ity arpitaṃ manaḥ //

Śrī Uddhava said: / Oh, your goals are completely fulfilled; you are worshipped by the entire world, / you whose minds have been thus dedicated to the Lord Vāsudeva!

23. Uddhava said:— Highly blessed, accomplished of all purpose and lauded are you by all the world: for you have so dedicated your heart and mind to the Almighty Lord Vasudeva.

10.47.24

dāna-vrata-tapo-homa japa-svādhyāya-saṃyamaiḥ /
śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate //

By gifts, vows, austerities, oblations, chanting, study of scripture, and self-restraint, / and by various other virtues, devotion to Kṛṣṇa is achieved.

24. Devotion to Krishna is indeed sought after and gained by means of charitable gifts, austere vows, Tapas, sacrificial offerings, secret repetition and contemplation of sacred texts and His holy names, study of Vedas, self-control,—in many other righteous ways.

10.47.25

bhagavaty uttamaḥ-śloke bhavatībhir anuttamā /
bhaktiḥ pravartitā diṣṭyā munīnām api durlabhā //

By good fortune, you have developed supreme devotion / to the Lord of highest renown—devotion difficult even for sages to attain.

25. It has been your happy lot to develope towards the Almighty and glorious Lord an unsurpassed devotion not easily possible even for ascetics.

10.47.26

diṣṭyā putrān patīn dehān sva-janān bhavanāni ca /
hitvāvṛnīta yūyaṃ yat kṛṣṇākhyaṃ puruṣaṃ param //

By good fortune you abandoned sons, husbands, your own bodies, relatives, and homes, / and chose the Supreme Person known as Kṛṣṇa.

26. It has been your happy lot to seek the Highest and Perfect Person under the name of Krishna, having severed your attach-

ment to your children, husbands, relations and houses.

10.47.27

sarvātma-bhāvo 'dhikṛto bhavatīnām adhokṣaje /
viraheṇa mahā-bhāgā mahān me 'nugrahaḥ kṛtaḥ //

Your state of complete devotion has been dedicated to Adhokṣaja; / through your separation, highly blessed women, a great favor has been shown to me.

27. Absolute is the devotion you have gained towards Adhokshaja, great is the favour you have done me, O blessed ladies, by this account of separation.

10.47.28

śrūyatāṃ priya-sandeśo bhavatīnāṃ sukhāvahaḥ /
yam ādāyāgato bhadrā ahaṃ bhartū rahas-karaḥ //

Let the message of your beloved, which brings happiness, be heard— / bringing which I, the confidant of our master, have arrived, auspicious ladies.

28. Do you listen to the Lord’s message which brings you delight. I have borne it here, O blessed women, and I am a confidential servant of the Lord.

10.47.29

/0 śrī-bhagavān uvāca
bhavatīnāṃ viyogo me na hi sarvātmanā kvacit /
yathā bhūtāni bhūteṣu khaṃ vāyv-agnir jalaṃ mahī /
tathāhaṃ ca manaḥ-prāṇa- bhūtendriya-guṇāśrayaḥ //

The Lord said: / Indeed, there is never any separation of you from me, the self of all; / just as the elements space, wind, fire, water, and earth abide in all beings, / so do I abide as the foundation of mind, breath, elements, senses, and qualities.

29. The Lord says:— “There could never be separation between you and Myself. Just as the five Bhutas, Akasa, Vayu, etc., are inseparably found in all beings, so am I always present in the mind, in the breaths, in the five Bhutas, the senses and organs and the qualities.

10.47.30

ātmany evātmanātmānaṃ sṛje hanmy anupālaye /
ātma-māyānubhāvena bhūtendriya-guṇātmanā //

In myself, through myself, I create, destroy, and sustain myself, / through the power of my own creative power, which consists of the elements, the senses, and the qualities.

30. “In Myself I create Myself into various forms, destroy them, and watch them by the power of My own Maya or will and by being the director of Bhutas (Budhi), the senses and their objects.

10.47.31

ātmā jñāna-mayaḥ śuddho vyatirikto 'guṇānvayaḥ /
suṣupti-svapna-jāgradbhir māyā-vṛttibhir īyate //

The self is pure, consisting of consciousness, distinct [from matter], and devoid of attachment to the qualities; / it is perceived through the activities of creative power in deep sleep, dreaming, and waking.

31. “Atman is unlimited, consciousness, pure and distinct and does not become one with the gunas: but He appears as Visva, Taijasa and Prajna through the states of sleep, dreams and wakefulness which are the aspects of the mind produced by Maya.

10.47.32

yenendriyārthān dhyāyeta mṛṣā svapna-vad utthitaḥ /
tan nirundhyād indriyāṇi vinidraḥ pratyapadyata //

That by which a person waking from sleep would contemplate the false objects of the senses, as in a dream— / one should restrain the senses with that [mind], and awakened, attain [the self].

32. “Man must be ever vigilant to control that mind with which, like one risen from sleep, he may be thinking of the objects unreal like his dream vision, and with which he goes to the senses in the walkful state.

10.47.33

etad-antaḥ samāmnāyo yogaḥ sāṅkhyaṃ manīṣiṇām /
tyāgas tapo damaḥ satyaṃ samudrāntā ivāpagāḥ //

This is the culmination of the Vedic lore, of yoga, and of the Sāṅkhya of the wise; / renunciation, austerity, control, and truthfulness [all culminate in this], just as rivers end in the ocean.

33. “In the view of the wise this is the end to which tend all the Vedas, Yoga or Sankhya (knowledge), Sanyasa, Tapas (obser-

vance of one's own duty), control of the senses and truthfulness, just as all the rivers find their goal in the sea.

10.47.34

yat tv ahaṃ bhavatīnāṃ vai dūre varte priyo dṛśām /
manasaḥ sannikarṣārthaṃ mad-anudhyāna-kāmyayā //

That I, your beloved, am far away from your eyes / is for the purpose of bringing about the proximity of your minds, wishing for your constant meditation on me.

34. "But that I, beloved of you, am now far away from your eyes is only intended to draw your minds together through eagerness to contemplate Me.

10.47.35

yathā dūra-care preṣṭhe mana āviśya vartate /
strīṇāṃ ca na tathā cetaḥ sannikṛṣṭe 'kṣi-gocare //

The mind of women enters into and abides in a beloved who dwells far away / in a way that their consciousness does not when he is near and within range of their eyes.

35. "For, the heart of women is not so intensely and devoutly drawn to their beloved, present by the side and before their eyes, as it is to the beloved who is in a far-off place.

10.47.36

mayy āveśya manaḥ kṛtsnaṃ vimuktāśeṣa-vṛtti yat /
anusmarantyo māṃ nityam acirān mām upaiṣyatha //

Entering your whole mind into me, free of all other activities, / constantly remembering me, you shall before long come to me.

36. "Since you have resigned all other thoughts and given your heart completely to Me by constantly thinking of Me, you will before long attain unto Me.

10.47.37

yā mayā krīḍatā rātryāṃ vane 'smin vraja āsthitāḥ /
alabdha-rāsāḥ kalyāṇyo māpur mad-vīrya-cintayā //

Those auspicious women who remained in Vraja while I was sporting at night in this forest / and did not attain the rāsa-dance, attained me through contemplating my heroic exploits.

37. "O good ladies, those attained to Me by their contemplation of My exploits who stayed away in Vraja, prevented from having a share in the Rasa when I was sporting in the woods during the nights."

10.47.38

/0 śrī-śuka uvāca
evaṃ priyatamādiṣṭam ākarṇya vraja-yoṣitaḥ /
tā ūcur uddhavaṃ prītās tat-sandeśāgata-smṛtīḥ //

Śrī Śuka said: / Having thus heard what was instructed by their most beloved, the women of Vraja, / pleased, their memories revived by his message, said to Uddhava:

38. Sri Suka said:— Having thus listened to the message of their beloved Krishna, the women of Vraja were rejoiced and, with their memory kindled by it, they said to Uddhava.

10.47.39

/0 gopya ūcuḥ
diṣṭyāhito hataḥ kaṃso yadūnāṃ sānugo 'gha-kṛt /
diṣṭyāptair labdha-sarvārthaiḥ kuśaly āste 'cyuto 'dhunā //

The gopīs said: / Fortunately, the enemy Kaṃsa, the perpetrator of evil against the Yadus, has been slain along with his followers. / Fortunately, Acyuta now fares well with his kinsmen who have attained all their aims.

39. The Gopis said:— Fortunately has been killed the enemy Kamsa, with all his followers, who harassed Yadus and fortunately Achyuta is now happy with His relations that have all their objects accomplished.

10.47.40

kaccid gadāgrajaḥ saumya karoti pura-yoṣitām /
prītiṃ naḥ snigdha-savrīḍa- hāsodārekṣaṇārcitaḥ //

O gentle one, does Gada's elder brother grant to the women of the city / that affection which was ours, worshipped as he is with their affectionate, bashful smiles and magnanimous glances?

40. O gentle Uddhava, does the brother of Gada, worshipped with our affectionate and bashful smiles and side-long looks (give) the same delight to the women of the city as He did unto us?

10.47.41

kathaṃ rati-viśeṣa-jñaḥ priyaś ca pura-yoṣitām /
nānubadhyeta tad-vākyair vibhramaiś cānubhājitaḥ //

How could he, knowledgeable of the varieties of love and dear to the city women, / not be captivated by their words and adorned by their graceful gestures?

41. He knows what real delight is. He is also beloved of excellent women: then how is it possible for Him not to be won over, by their words and grace, when they devoutly wait on Him?

10.47.42

api smarati naḥ sādho govindaḥ prastute kvacit /
goṣṭhi-madhye pura-strīṇām grāmyāḥ svaira-kathāntare //

O virtuous one, does Govinda ever remember us, rustic women, / in the midst of an assembly of city women, when conversation casually arises?

42. Does He, Govinda, O good one, remember us, rustic creatures, occasionally, remember us in any connection when, in the company of the ladies of the city, He indulges in past stories?

10.47.42.p1

tāḥ kiṃ niśāḥ smarati yāsu tadā priyābhir $ vṛndāvane kumuda-kunda-śaśāṅka-ramye &

Does he remember those nights in which he, with his beloveds, / in Vṛndāvana delightful with night-blooming lotuses, kunda jasmines, and the moon,

43. Does He ever remember those nights when He sported with His beloved companions in Brindavana charming with lilies,

10.47.43

reme kvaṇac-caraṇa-nūpura-rāsa-goṣṭhyām % asmābhir īḍita-manojña-kathaḥ kadācit //

sported in the assembly of the rāsa-dance with tinkling anklets, / while his charming story was praised by us?

Kunda blossoms, and with the bright moon in the Rasa circle resonant with anklets as we now and then sang His delightful stories?

10.47.44

apy eṣyatīha dāśārhas taptāḥ sva-kṛtayā śucā /
sañjīvayan nu no gātrair yathendro vanam ambudaiḥ //

Will the descendant of Daśārha come here, / reviving with his limbs us who are scorched by the grief he caused, as Indra revives the forest with rain-clouds?

44. Will Dasarha ever go over here to revive us that are put to it on account of grief for which He is the cause and refresh us with His personality, like Indra that refreshes the woods with clouds?

10.47.45

kasmāt kṛṣṇa ihāyāti prāpta-rājyo hatāhitaḥ /
narendra-kanyā udvāhya prītaḥ sarva-suhṛd-vṛtaḥ //

Why should Kṛṣṇa come here, having gained a kingdom, slain his enemies, / married the daughters of kings, and being delighted, surrounded by all his friends?

45. Why would Krishna go here? He has obtained the kingdom, routed out the enemy, has wedded princesses and remains delighted in the midst of all His friends!

10.47.46

kim asmābhir vanaukobhir anyābhir vā mahātmanaḥ /
śrī-pater āpta-kāmasya kriyetārthaḥ kṛtātmanaḥ //

What purpose could be served by us, forest-dwellers, or by others, / for that great-souled husband of Śrī, whose desires are fulfilled and whose self is complete?

46. What purpose could there be for the Perfect Atman, the Lord of Sri, eternally blessed, to be served by us living in the forest or even by others?

10.47.47

paraṃ saukhyaṃ hi nairāśyaṃ svairiṇy apy āha piṅgalā /
taj jānatīnāṃ naḥ kṛṣṇe tathāpy āśā duratyayā //

Indeed, absence of expectation is the highest happiness, as even the courtezan Piṅgalā said; / yet even though we know this, our hope in Kṛṣṇa is insurmountable.

47. Even the free Pingala says that it is the happiest thing to be rid of all desires and hopes. Though we know it, still our longing for Krishna cannot be got over!

10.47.48

ka utsaheta santyaktum uttamaḥśloka-saṃvidam /
anicchato 'pi yasya śrīr aṅgān na cyavate kvacit //

Who could bear to give up intimate conversation with Him of highest renown, / from whose body Śrī never departs, even when he does not desire her?

48. Who could bear to lose the secret conversations of the most glorious Lord from whose bosom Sri would never go, though He may not care for her?

10.47.49

saric-chaila-vanoddeśā gāvo veṇu-ravā ime /
saṅkarṣaṇa-sahāyena kṛṣṇenācaritāḥ prabho //

These rivers, mountain regions, forests, cows, and sounds of the flute, / were all traversed by Kṛṣṇa together with Saṅkarṣaṇa, O master!

49. O good Uddhava, here are the hills, streams and woods, the cattle, the notes of the flute, associated with Krishna along with Sankarshana.

10.47.50

punaḥ punaḥ smārayanti nanda-gopa-sutaṃ bata /
śrī-niketais tat-padakair vismartuṃ naiva śaknumaḥ //

Again and again they remind us, alas, of the son of the cowherd Nanda; / because of his footprints, the abodes of Śrī, we are simply unable to forget him.

50. Again and again they put us irresistibly in mind of Nanda's son, with His foot-prints which are the resort of Sri, and we are unable to forget Him.

10.47.51

gatyā lalitayodāra- hāsa-līlāvalokanaiḥ /
mādhvyā girā hṛta-dhiyaḥ kathaṃ taṃ vismarāma he //

With our minds captivated by his graceful gait, his generous smiling, playful glances, / and his honeyed speech, how, O friend, can we forget him?

51. By His sportful gait, by His honeyed accents, our hearts were stolen. How could we forget Him, O friend?

10.47.52

he nātha he ramā-nātha vraja-nāthārti-nāśana /
magnam uddhara govinda gokulaṃ vṛjinārṇavāt //

O Master, O Lord of Ramā, O Lord of Vraja, O destroyer of affliction, / O Govinda, deliver Gokula which is drowning in an ocean of distress!

52. O Lord, O Lord of Sri, O Lord of Vraja that removest our affliction, O Govinda, lift up Gokula from the sea of grief!

10.47.53

/0 śrī-śuka uvāca
tatas tāḥ kṛṣṇa-sandeśair vyapeta-viraha-jvarāḥ /
uddhavaṃ pūjayāṃ cakrur jñātvātmānam adhokṣajam //

Śrī Śuka said: / Then, their fever of separation removed by Kṛṣṇa's messages, / understanding Adhokṣaja as the Self, they worshipped Uddhava.

53. Sri Suka said:— Cured of their fever of separation by these messages of Krishna, the Gopis realised Him to be Adhokshaja and paid their respects to Him.

10.47.54

uvāsa katicin māsān gopīnāṃ vinudan śucaḥ /
kṛṣṇa-līlā-kathāṃ gāyan ramayām āsa gokulam //

He dwelt there for some months, dispelling the grief of the gopīs; / singing stories of Kṛṣṇa's divine play, he delighted Gokula.

54. He stayed there for a few months, removing the grief of Gopis and giving delight to Gokula by singing of the blissful acts of Krishna.

10.47.55

yāvanty ahāni nandasya vraje 'vātsīt sa uddhavaḥ /
vrajaukasāṃ kṣaṇa-prāyāṇy āsan kṛṣṇasya vārtayā //

All the days that Uddhava dwelt in Nanda's Vraja / passed like mere moments for the dwellers of Vraja on account of news of Kṛṣṇa.

55. As many days as Uddhava stayed at Nanda’s Vraja, the time passed away as so many minutes for the folk of Vraja in conversations about Krishna.

10.47.56

sarid-vana-giri-droṇīr vīkṣan kusumitān drumān /
kṛṣṇaṃ saṃsmārayan reme hari-dāso vrajaukasām //

Beholding the rivers, forests, mountain valleys, and flowering trees, / and causing the dwellers of Vraja to remember Kṛṣṇa, that servant of Hari took delight.

56. The devout servant of Hari saw the streams, hills the mountain valleys, and the trees in blossom, and spent the time in delight, stimulating the memory of the people of Vraja.

10.47.57

dṛṣṭvaivam-ādi gopīnāṃ kṛṣṇāveśātma-viklavam /
uddhavaḥ parama-prītas tā namasyann idaṃ jagau //

Seeing such agitated states of the gopīs' minds arising from their absorption in Kṛṣṇa, / Uddhava, exceedingly pleased, bowed to them and sang this:

57. To observe such yearning disappointment felt by the Gopis in their devotion to Krishna, Uddhava was very much delighted and with a feeling of high esteem sang of them as follows:—

10.47.57.p1

etāḥ paraṃ tanu-bhṛto bhuvi gopa-vadhvo $ govinda eva nikhilātmani rūḍha-bhāvāḥ &

Only these cowherd women on earth possess bodies to true purpose, / having deep devotional emotion directed toward Govinda alone, the Self of all,

58. Really these Gopa women have a most worthy human life (body) on the earth, since their heart is (thus) rooted only in Govinda, the Atman of all—a state which sages as well as we, His devotees afraid of samsara, seek to attain. What necessity is there for one to be born many a time as a brahmin or even as the four-faced Brahma, if he only feel such fascination for the accounts of the Unlimited Lord?

10.47.58

vāñchanti yad bhava-bhiyo munayo vayaṃ ca % kiṃ brahma-janmabhir ananta-kathā-rasasya //

which sages who fear cyclic existence and we ourselves yearn for. / What is the use of births as Brahmā for one who has tasted the nectar of the stories of the Infinite?

10.47.58.p2

kvemāḥ striyo vana-carīr vyabhicāra-duṣṭāḥ $ kṛṣṇe kva caiṣa paramātmani rūḍha-bhāvaḥ &

Where are these women, forest-dwellers corrupted by unchastity, / and where is this deep devotional emotion toward Kṛṣṇa, the Supreme Self?

59. Where are these women of the woods condemned for their unchaste life and where is their absolute devotion to Krishna, the Supreme Lord? (How incompatible it seems!). Indeed the Supreme Lord confers the highest blessing on His devout servants, however ignorant, like the king of medicines (Elixir) that is used.

10.47.58.p3

kvemāḥ striyo vana-carīr vyabhicāra-duṣṭāḥ $ kṛṣṇe kva caiṣa paramātmani rūḍha-bhāvaḥ &

Where are these women, forest-dwellers corrupted by unchastity, / and where is this deep devotional emotion toward Kṛṣṇa, the Supreme Self?

10.47.59

nanv īśvaro 'nubhajato 'viduṣo 'pi sākṣāc % chreyas tanoty agada-rāja ivopayuktaḥ //

Indeed, even to one who worships without understanding, the Lord directly / grants the highest good, like the king of medicines when consumed.

10.47.59.p2

nāyaṃ śriyo 'ṅga u nitānta-rateḥ prasādaḥ $ svar-yoṣitāṃ nalina-gandha-rucāṃ kuto 'nyāḥ &

This favor was not bestowed on Śrī, who resides on his chest with endless love; / nor on the celestial maidens whose fragrance and radiance resemble the lotus—how then could other women have it?—

60. Perhaps this grace is not enjoyed even by Sri with whom the Lord is so intimately associated, not even by the celestial damsels whose complexion and fragrance of person vie with lotus—What need be said then of others?—the grace which flowed on to the Gopis of Vraja who enjoyed in the Rasa festival the blessing of having about their necks the charming arms of the Lord.

10.47.59.p3

nāyaṃ śriyo 'ṅga u nitānta-rateḥ prasādaḥ $ svar-yoṣitāṃ nalina-gandha-rucāṃ kuto 'nyāḥ &

This favor was not bestowed on Śrī, who resides on his chest with endless love; / nor on the celestial maidens whose fragrance and radiance resemble the lotus—how then could other women have it?—

10.47.60

rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha- % labdhāśiṣāṃ ya udagād vraja-vallabhīnām //

the favor that arose during the rāsa festival for the beloved women of Vraja, / whose desires were fulfilled as their necks were embraced by his arms.

10.47.60.p2

āsām aho caraṇa-reṇu-juṣām ahaṃ syāṃ $ vṛndāvane kim api gulma-latauṣadhīnām &

Oh, may I become one of the bushes, creepers, or herbs in Vṛndāvana, / which enjoy the dust of the feet of these [gopīs],

61. (How blessed I should be to live as) one of the bushes, creepers, plants, or herbs that in Brindavana come in contact with the dust on the feet of these Gopis who abandoned their relations

10.47.60.p3

āsām aho caraṇa-reṇu-juṣām ahaṃ syāṃ $ vṛndāvane kim api gulma-latauṣadhīnām &

Oh, may I become one of the bushes, creepers, or herbs in Vṛndāvana, / which enjoy the dust of the feet of these [gopīs],

10.47.61

yā dustyajaṃ sva-janam ārya-pathaṃ ca hitvā % bhejur mukunda-padavīṃ śrutibhir vimṛgyām //

who, abandoning their own kin and the path of the noble, which are hard to give up, / took to the path of Mukunda, which is sought by the Vedic scriptures.

10.47.61.p2

yā vai śriyārcitam ajādibhir āpta-kāmair $ yogeśvarair api yad ātmani rāsa-goṣṭhyām &

Those lotus feet worshipped by Śrī, by the unborn [Brahmā] and others whose desires are fulfilled, / and by the masters of yoga, were placed in the circle of the rāsa dance

10.47.61.p3

yā vai śriyārcitam ajādibhir āpta-kāmair $ yogeśvarair api yad ātmani rāsa-goṣṭhyām &

Those lotus feet worshipped by Śrī, by the unborn [Brahmā] and others whose desires are fulfilled, / and by the masters of yoga, were placed in the circle of the rāsa dance

10.47.62

kṛṣṇasya tad bhagavataḥ caraṇāravindaṃ % nyastaṃ staneṣu vijahuḥ parirabhya tāpam //

upon their breasts, and embracing them, / they cast away their anguish toward the lotus feet of the Lord Kṛṣṇa.

10.47.63

vande nanda-vraja-strīṇāṃ pāda-reṇum abhīkṣṇaśaḥ /
yāsāṃ hari-kathodgītaṃ punāti bhuvana-trayam //

I bow repeatedly to the foot-dust of the women of Nanda's Vraja, / whose loud singing of the narrations of Hari purifies the three worlds.

10.47.64

/0 śrī-śuka uvāca
atha gopīr anujñāpya yaśodāṃ nandam eva ca /
gopān āmantrya dāśārho yāsyann āruruhe ratham //

Śrī Śuka said: / Then, having taken leave of the gopīs, of Yaśodā and Nanda, / and having bade farewell to the cowherds, the descendant of Daśārha, intending to depart, mounted his chariot.

10.47.65

taṃ nirgataṃ samāsādya nānopāyana-pāṇayaḥ /
nandādayo 'nurāgeṇa prāvocann aśru-locanāḥ //

Approaching him as he set out, with various offerings in their hands, / Nanda and the others spoke with affection, their eyes filled with tears:

65. When he just started from Vraja, Nanda and others came up to him with many presents in their hands and said to him in great affection and with tears in their eyes;

10.47.66

manaso vṛttayo naḥ syuḥ kṛṣṇa pādāmbujāśrayāḥ /
vāco 'bhidhāyinīr nāmnāṃ kāyas tat-prahvaṇādiṣu //

“May the movements of our minds find refuge at Kṛṣṇa's lotus feet, / may our words utter his names, and may our bodies be engaged in bowing down to him and the like.

66. 'May the activities of our mind and heart be always in uttering His names and may our body be engaged in bowing to Him and in similar worshipful services!

10.47.67

karmabhir bhrāmyamāṇānāṃ yatra kvāpīśvarecchayā /
maṅgalācaritair dānai ratir naḥ kṛṣṇa īśvare //

Wherever we wander by our karmas according to the will of the Lord, / may our loving attachment be to the Lord Kṛṣṇa through our auspicious deeds and charities.”

67. "Wherever (in whatever life) we may be, tossed by Karma and the Lord's will, may our delight be found only in the Supreme Ruler, Krishna, as the result of our good works and charitable gifts!

10.47.68

evaṃ sabhājito gopaiḥ kṛṣṇa-bhaktyā narādhipa /
uddhavaḥ punar āgacchan mathurāṃ kṛṣṇa-pālitām //

Thus honored by the cowherds through devotion to Kṛṣṇa, O king, / Uddhava returned to Mathurā, protected by Kṛṣṇa.

68. Thus honoured by the Gopas in their devotion to Krishna, O king, Uddhava returned to Mathura protected by the Lord.

10.47.69

kṛṣṇāya praṇipatyāha bhakty-udrekaṃ vrajaukasām /
vasudevāya rāmāya rājñe copāyanāny adāt //

Bowing to Kṛṣṇa, he recounted the overflowing devotion of the dwellers of Vraja, / and he presented the gifts to Vasudeva, Rāma, and the king.

69. He bowed to Krishna and described to Him, to Vasudeva and Rama and to the king also, the intense love and devotion of the people of Vraja and placed the presents before them.