CHAPTER 47

This chapter describes how Uddhava, on the order of Lord Sri

Krishna, took His message to the [gopIs,] how he consoled them and
how he then returned to MathurA.

When the young maidens of Vraja saw Uddhava, his eyes appearing
like lotuses, wearing a yellow garment and decorated with
earrings, they became astonished. Wondering, "Who is this?",
they approached Uddhava and remarked how his dress looked just
like Krishna's. All the [gopIs] surrounded Uddhava, and when they
came to the realization that Krishna must have sent him, they
brought him to a secluded place where he could speak
confidentially with them. They then began to remember the
pastimes performed previously by Sri Krishna and, putting aside
all ordinary propriety and shyness, they cried loudly. One
[gopI,] while relentlessly meditating on Her association with
Krishna, sighted a bumblebee in front of Herself. Imagining him to
be a messenger from Krishna, She addressed the bee, saying that
just as bees wander among the various flowers, so Sri Krishna has
abandoned the young girls of Vraja and developed affection for
other, new loves. Thus, with a variety of different expressions
on the pretext of describing Her own ill fortune as contrasted to
the good fortune of Her rival lovers, She continuously glorified
the names, forms, qualities and pastimes of Lord Sri Krishna. She
then declared that although Krishna may have abandoned them, it is
impossible for them to give up their remembrance of Him for even
a moment.

Uddhava tried to console the damsels of Vraja, who were so

anxious to regain their vision of Krishna, by telling them that
whereas persons in this world as a matter of course need to
execute many kinds of pious deeds to become fit for the
performance of devotional service to Lord Krishna, the [gopIs,] on
the other hand, have been favored by their extreme fortune with
the attainment of the very highest degree of pure devotion for
Him. Uddhava then related to them the message dictated by the
Lord to him, which was meant to give satisfaction to them:

Lord Sri Krishna, Uddhava said, is the Supreme Soul and supreme
shelter of all. By His own potencies He carries out the
activities of universal creation, maintenance and destruction.
He is indeed most dear to the [gopIs,] but to bring about the
increase of the attraction they feel for Him and of their
remembrance of Him, He has removed Himself from their presence.
After all, when a woman's loved one is far away, her mind becomes
constantly fixed upon him. As the consequence of their
incessantly remembering Krishna, they, the [gopIs,] are sure to
soon regain His association.

The [gopIs] then inquired from Uddhava whether Krishna was

feeling happy now that KaMsa, who had been the cause of misery
for the Yadus, was now dead and that He, Krishna, was in the company of
His family members and the women of the city. Did He still
remember all the pastimes, such as the [rAsa] dance, which He
used to engage in with themselves? And would Sri Krishna, just as
Lord Indra gives life back with his rains to the forests
aggrieved by the heat of summer, in the same way give them
ecstasy by once again showing Himself to them? Even though they
knew, the [gopIs] said, that the greatest happiness comes from
having a mood of renunciation, still they are unable to cast out
from their minds the hope of attaining Krishna, because the marks
of Sri Krishna's feet are to be found throughout the land of
Vraja, impelling remembrance of Krishna and His attractive manner
of walking, His generous smiles and gentle. By all this their hearts
become stolen away.

After speaking these words, the [gopIs] loudly chanted Lord

Krishna's various names, calling for Govinda to please come and
destroy their suffering. Uddhava replied to them with statements
which dispelled their pain of separation, and they in turn
worshiped Uddhava as nondifferent from Sri Krishna. Wise Uddhava
stayed in the district of Vraja for several months, giving
pleasure to the residents by reminding them about Krishna in
various ways. Very satisfied at seeing the extent of the
[gopIs'] love for the Lord, he declared that these cowherd girls
had indeed perfected their lives by coming to the platform of
unalloyed love for Krishna. Compared to those who are expert in
relish the mellows of loving exchanges with Lord Krishna, one who
has attained the three births-- from his seminal parents and
from brahminical and sacrificial initiation, or even one who has
attained birth as four-headed BrahmA, is inferior. No matter
what situation of life one may take birth into, the supreme
excellence is to be one of Lord Krishna's devotees. Similarly to how
people gain a good result from drinking divine nectar even when
they are ignorant of its true nature, so even those who do not
know Lord Krishna's identity yet somehow engage constantly in His
worship are sure to be awarded by Him the fulfillment of all
their desires. The goddess of fortune herself, Sri LakSmIdevI,
who resides always on the chest of Lord Krishna, was not able to
gain the same mercy which the [gopIs] obtained during the
pastimes of the [rAsa] dance by Krishna's embracing their necks
with His own mighty arms. What then to speak of other women! In
conclusion Uddhava stated that he would consider it most fortune
for himself to take birth as even a bush or creeper which could
be touched by the dust of these [gopIs'] lotus feet.

Uddhava entreated Nanda and the other cowherd men for

permission to go back to MathurA, upon which Nanda MahArAja
presented him with many gifts and prayed to Uddhava for the
ability to always remember Krishna. Returning to MathurA, Uddhava
offered BalarAma, Krishna and King Ugrasena the gifts sent by Nanda
MahArAja and described to them everything he had experienced in
Vraja.

TEXTS 1-2

srI-suka uvAca
taM vIkSya KrishnanucaraM vraja-striyaH
pralamba-bAhuM nava-kanja-locanam
pItAmbaraM puSkara-mAlinaM lasan-
mukhAravindaM parimRSTa-kuNDalam

su-vismitAH ko 'yam apIva-darsanaH

kutas ca kasyAcyuta-veSa-bhUSaNaH
iti sma sarvAH parivavrur utsukAs
tam uttamaH-sloka-padAmbujAsrayam

srI-sukaH uvAca-- Sri Sukadeva GosvAmI said; tam-- him;

vIkSya-- seeing; Krishna-anucaram-- the servant of Lord Krishna
(Uddhava); vraja-striyaH-- the women of Vraja; pralamba--
extended; bAhum-- whose arms; nava-- young; kanja-- like lotuses;
locanam-- whose eyes; pIta-- yellow; ambaram-- wearing a garment;
puSkara-- of lotuses; mAlinam-- wearing a garland; lasan--
glowing; mukha-- whose face; aravindam-- lotus-like; parimRSTa--
polished; kuNDalam-- whose earrings; su-vismitAH-- astonished;
kaH-- who; ayam-- this; apIva-- handsome; darsanaH-- whose
appearance; kutaH-- from where; ca-- and; kasya-- belonging to
whom; acyuta-- of Krishna; veSa-- wearing the clothing; bhUSaNaH--
and ornaments; iti-- saying this; sma-- indeed; sarvAH-- all of
them; parivavruH-- surrounded; utsukAH-- eager; tam-- him;
uttamaH-sloka-- of Lord Krishna, who is praised by the best poetry;
pada-ambuja-- by the lotus feet; A`srayam-- who is sheltered.

TRANSLATION
 Sukadeva GosvAmI said: Noticing the presence of the servant
of Lord Krishna, who had long arms and eyes like lotus petals, who
wore a yellow garment and a garland of lotuses, and whose
lotus-like face glowed with brilliantly polished earrings, the
young women of Vraja became astonished. "Who is this handsome
person?" they remarked. "Where has he come from, and whose
servant is her? He is wearing Krishna's clothes and ornaments!"
Saying this, the [gopIs] eagerly crowded around Uddhava, whose
exclusive shelter was the lotus feet of Lord UttamaHsloka.

srIdhara SvAmI

Next, in the forty-seventh chapter, Uddhava, on the order of

Krishna, enlightens the [gopIs,] explaining to them the Absolute
Truth, and then returns to the city.

(Text 2) He whose appearance is faultless, beautiful. Whose

dress and ornaments are like Lord Acyuta's. Saying, "Who is
this, where does he come from and whose messenger is he?", they
surrounded him.
JIva GosvAmI

The word [vraja-striyaH] implies those women, who even (among

the residents of) Vraja are famous as the most excellent, serving
as the Lord's own beloved girlfriends.
VisvanAtha CakravartI

In this forty-seventh chapter Uddhava hears the ten kinds of

amazing chatter (of SrimatI RAdhArANI) and speaks his message to
the [gopIs]. He then praises them and returns to the city.

(The word [suci-smitAH,] which is found in a different reading)

means those ([gopIs]) whose smiles are pure ([suci = suddha])
because of the joy arising from their seeing (Uddhava in) dress
which reminds them of Krishna. If we take the reading
[su-vismitAH,] this means that they were surprised, thinking,
"How is this person wearing Krishna's yellow [dhotI] and how has he
obtained Krishna's lotus garland?" He whose appearance is
beautiful ([apIvyam = sundaram]). Saying, "Who is this, where
has he come from and whose servant is he?", they became eager
with the expectation that they might get news about Krishna.

TEXT 3
 taM prasrayeNAvanatAH su-sat-kRtaM
sa-vrIDa-hAsekSaNa-sUnRtAdibhiH
rahasy apRcchann upaviSTam A`sane
vijnAya sandesa-haraM ramA-pateH

tam-- him, Uddhava; prasrayeNa-- with humility; avanatAH--

bowed down (the [gopIs]); su-- properly; sat-kRtam-- honored;
sa-vrIDa-- with shyness; hAsa-- and smiling; I`kSaNa-- by their
glances; sUnRta-- pleasing words; A`dibhiH-- and so forth;
rahasi-- in a secluded place; apRcchan-- they inquired;
upaviSTam-- who was seated; A`sane-- on a cushion; vijnAya--
understanding him to be; sandesa-haram-- the message carrier;
ramA-pateH-- of the master of the goddess of fortune.

TRANSLATION

Bowing their heads in humility, the [gopIs] honored Uddhava

properly with their shy, smiling glances and with pleasing words.
They took him to a quiet place, sat him comfortably, and began to
question him, since they recognized him to be the message carrier
of the master of the goddess of fortune.
JIva GosvAmI

"With shy smiles": [VrIDaH] is equivalent to [vrIDA,] and

"smile" indicates "satisfaction"; whose eyes showed both. "In
seclusion" means in a place where outsiders would not overhear
them. "Of the master of the goddess of fortune" means, in
accordance with the statement [jayati te 'dhikaM janmanA vrajaH/
srayata indirA sasvad atra hi] ([BhAg.] 10.31.1), that their
intention has now become revealed upon their seeing the opulences
of him (Uddhava).
VisvanAtha CakravartI

Whose heads were bowed with humility ([prasrayAvantaAH =

vinaya-namra-sirasaH]). Their [vrIDA,] which is automatic to
their nature, the shyness exhibited by their slightly covering
with their garments their heads and so on, is manifest as the
spontaneous symptom of meeting any respectable person. Their
"smiling" is the joy shown in their faces due to their
ascertaining that "this is His servant." They glanced fully
([I`kSaNam = sampUrNAvalokanam]) with eyes exhibiting both these
(shyness and smiling). [SUnRtam] means pleasing words, such as
"Welcome. May all good fortune be yours." By the word [A`di]
here is indicated that they also honored him ([su-sat-kRtam =
A`dRtam]) with such signs of hospitality as bathing his feet and
so on, as suitable to the time and place.

"In seclusion" means in a place unseen by outsiders; they

inquired, since they understood by his following them to this
secluded place that he was the bearer of an intimate message.
"Of the master of the goddess of fortune" expresses the jealousy
of Sukadeva GosvAmI, who is taking the side of the [gopIs,] with
the idea "The goddess of fortune herself is going to come soon to
MathurA to give pleasure to this manifest Supreme Lord, so what
purpose does he have in making a pretense of sending messages to
these girls?"

TEXT 4

jAnImas tvAM yadu-pateH

pArSadaM samupAgatam
bhartreha preSitaH pitror
bhavAn priya-cikIrSayA

jAnImaH-- we recognize; tvAm-- you; yadu-pateH-- of the chief

of the Yadus; pArSadam-- the personal associate; samupAgatam--
arrived; bhartrA-- by your master; iha-- here; preSitaH-- sent;
pitroH-- of His parents; bhavAn-- your good self; priya-- the
satisfaction; cikIrSayA-- wanting to create.

TRANSLATION

|The [gopIs] said:| We understand that you are the personal

servant of the chief of the Yadus, come here on the order of your
good master, who desires to please His own parents.

Sridhara SvAmI

[PArSadam] means "servant".

JIva GosvAmI

"Of his parents," and, moreover, out of His love for ourselves.
VisvanAtha CakravartI

"We know," and so, they imply, there is no need for inquiries. By
the word [yadu-pateH] they imply that even though He is of the
cowherd community, now He has become chief of the Yadus; thus how
will He, having attained such a big position, want to come back
here? Therefore He has sent your good self. Desiring to please
His parents, rather than Himself. In other words, we think He has
sent you out of fear of condemnation from the common people (who
might say), "What use does He have for His two parents, YasodA
and Nanda, or, by extension, for all the cowherds? Nanda and
YasodA may cry themselves to death, but Krishna will simply stay in
MathurA and rule as King."

But, our dear most skillful one, He, the crest jewel of
intelligent persons, has sent you for the purpose of satisfying
His parents. Now that you have arrived here, you should go to
YasodA and Nanda. When they have received you, in their ecstasy
they will forget this Krishna. "The sharpness of his
discrimination is most auspicious": this and many other such
ironic statements on the false pretext of praise arise as the
subtle, new buds of (the tree) of their words.

TEXT 5

anyathA go-vraje tasya

smaraNIyaM na cakSmahe
snehAnubandho bandhUnAM
muner api su-dustyajaH

anyathA-- otherwise; go-vraje-- in the cow pasture; tasya-- for

Him; smaraNIyam-- that which is worth remembering; na cakSmahe--
we do not see; snehA-- of affection; anubandhaH-- the bondage;
bandhUnAm-- to relatives; muneH-- for a sage; api-- even;
su-dustyajaH-- very difficult to abandon.

TRANSLATION

Other than this we see nothing worth His remembering in these cow
pastures of Vraja. Indeed, the bonds of affection for one's family
members are difficult to give up even for a wise sage.
srIdhara SvAmI

And the reason for this wanting to please His parents is stated
by the words beginning [snehAnubandhaH].
JIva GosvAmI

But even His remembering them is a quality of their affection

rather than His, as they state in the words beginning [sneha].
VisvanAtha CakravartI
 We do not see any person who is worth remembering ([smaraNIyam
= smaraNa-yogyam]). In other words, if He has in this way
disregarded even His parents YasodA and Nanda, whom He remembers,
then what to speak of such persons as ourselves, who are not even
fit to encroach upon his remembrance? Difficult to give up even
for a [muni,] one who has taken [sannyAsa]. Here the use of the
genitive case (in the word [muneH]) is by poetic license of the
sages. It is difficult to give up even by Krishna, who is enjoying
in the midst of hordes of city women. Ah, just see the
fierceness of Krishna's renunciation!

TEXT 6

anyeSv artha-kRtA maitrI

yAvad-artha-viDambanam
pumbhiH strISu kRtA yadvat
sumanaHsv iva S`aTpadaiH

anyeSu-- toward others; artha-- for some motivation; kRtA--

manifested; maitrI-- friendship; yAvat-- for as long; artha-- as
(one is fulfilling his) motive; viDambanam-- false pretense;
pumbhiH-- by men; strISu-- for women; kRtA-- shown; yadvat-- as
much; sumanaHsu-- for flowers; iva-- as; S`aT-padaiH-- by bees.

TRANSLATION

The motivated friendship one shows toward others is only a

pretense, lasting only as long his motivation is satisfied. It
is just like the interest men show in women or bees show in
flowers.
Sridhara SvAmI

The reason for the statement "otherwise (He has nothing worth
remembering) in the cow pasture" is stated by the verse beginning
[anyeSu]. [Artha-kRtA] means "for the purpose of the results";
it is merely [viDambanam,] a pretense, and not factually
friendship. The words beginning [pumbhiH] express two analogies
as examples.
VisvanAtha CakravartI

But, it may be objected, since Krishna has no use for parents or

for brothers and the like, therefore He has no idea of "Mine."
He has some use for you women, however, because of His wantoness,
and therefore it is you He should be remembering. To this (the
[gopIs]) reply with the verse beginning [anyeSu]. Friendship has
an ulterior motive ([artha-kRtA = prayojana-vatI]) and is
condemnable, as long as it is [artha-viDambanam]. This means,
according to the definition [yAvat tAvac ca sAkalye] ("The words
[yAvat] and [tAvat] can indicate completeness"), that for the
maker of friendship which is a false pretense covering his real
purposes, as well as for the opponent of such friendship, the
person who is its aim and the purpose who is instrumental toward
it-- for all of them, their [artha] manifests as contempt
([viDambanam = tiraskAra]). In other words, as long as one's
personal aim is being realized friendship manifests, and when
one's motive is not realized there is no manifest friendship.
More specifically, men, just like bees, show friendship for
women, who are like flowers in their having beauty, fragrance,
tenderness, charm and so on, which also implies that such is the
case even when (the women) are undeviating in their hearts
([sumanaHsu = sobhana-manaskAsu = acancala-cittAsu]); such is the
logic sequence of the idea. Indeed, bees drink only once from
flowers, even though they have all good qualities of fragrance
and so on, and then, by the fault of their fickleness, abandon
them, and in the same way men enjoy women and then abandon them,
even though those women are exclusively dedicated to exhibiting
their charms for the men's pleasure. Thus, since there is no
friendship even when there is motivation, this is most extremely
condemned.

TEXT 7

niHsvaM tyajanti gaNikA

akalpaM nRpatiM prajAH
adhIta-vidyA A`cAryam
R`tvijo datta-dakSiNam

niHsvam-- one without any assets; tyajanti-- abandon; gaNikAH--

prostitutes; akalpam-- incompetent; nR-patim-- a king; prajAH--
citizens; adhIta-vidyAH-- those who have completed their
education; A`cAryam-- the teacher; R`tvijaH-- priests; datta--
(the sacrificer) who has given; dakSiNam-- their remuneration.

TRANSLATION

Prostitutes abandon a penniless man, a king's subjects abandon

him when is incompetent to rule, students abandon their teacher
once they have finished their education, and priests abandon a
sacrifice's sponsor after he has remunerated them.
Sridhara SvAmI

This matter is elaborated upon by citing other examples, in the

verse beginning [niHsvam]. (They abandon) that sacrificer who
has given his [dakSiNa].
VisvanAtha CakravartI

In this connection an example is given for logical illumination

of how when one's personal motive is not being realized
friendship is not manifested; this is spoken by them (the
[gopIs]) in the verse beginning [niHsvaM tyajanti gaNikAH]. As
long as they (prostitutes) receive money from him they do not
abandon him, as will be further explained later on. [Akalpam]
means unable to maintain. That sacrificer who has already given
remuneration.

TEXT 8

khagA vIta-phalaM vRkSaM

bhuktvA cAtithayo gRham
dagdhaM mRgAs tathAraNyaM
jArA bhuktvA ratAm striyam

khagAH-- birds; vIta-- rid; phalam-- of its fruits; vRkSam-- a

tree; bhuktvA-- having eaten; ca-- and; atithayaH-- guests;
gRham-- a house; dagdham-- burned down; mRgAH-- animals;
tathA-- similarly; araNyam-- a forest; jArAH-- a paramour;
bhuktvA-- having enjoyed; ratAm-- attracted; striyam-- a woman.

TRANSLATION

Birds abandon a tree when it has no fruits remaining, guests

abandon a house after they have eaten, animals abandon a forest
that has burned down, and lovers abandon a woman after enjoying her
even though she remains attached.
Sridhara SvAmI

Birds ([khagAH = pakSiNaH]) (abandon) a tree devoid of fruits.

[RatAm] means "attached," or in other words, not yet satisfied.
VisvanAtha CakravartI

[VIta-phalam] means deprived of its fruits. Paramours abandon

a women even though she is still taking pleasure ([ratAm =
ramaNa-vatIm]). Thus as long as she remains young they do not
abandon her, the abandonment being due to loss of the object of
motivation, in the same way as in the previous examples. In this
way is established the fact that when the motivation is not at
all present then there is no manifestation of friendship.

Therefore, since His motives are being fulfilled by the women of

the city, why should He remember us? By this they hint at
Krishna's not having any love for them. And more specifically, by
the plural use of the word [jArAH] and singular use of the word
[striyam] they subtly indicate that "It is all right if a women
whose affection is conditional, who is devoted to many lovers, is
abandoned. But we are many who are simply devoted to one, and
still He has no love for us." On this pretext they hint at His
cruelty's being unprecedented.

TEXTS 9-10

iti gopyo hi govinde

gata-vAk-kAya-mAnasAH
Krishna-dUte samAyAte
uddhave tyakta-laukikAH

gAyantyaH priya-karmANi
rudantyas ca gata-hriyaH
tasya saMsmRtya saMsmRtya
yAni kaisora-bAlyayoH

iti-- thus; gopyaH-- the [gopIs;] hi-- indeed; govinde-- on

Govinda; gata-- focusing; vAk-- their speech; kAya-- bodies;
mAnasAH-- and minds; Krishna-dUte-- the messenger of Krishna;
samAyAte-- having arrived; uddhave-- Uddhava; tyakta-- putting
aside; laukikAH-- worldly affairs; gAyantyaH-- singing; priya--
of their beloved; karmANi-- about the activities; rudantyaH--
crying; ca-- and; gata-hriyaH-- forgetting all shyness; tasya--
His; saMsmRtya saMsmRtya-- remembering again and again; yAni--
which; kaisora-- of childhood; bAlyayoH-- and youth.

TRANSLATION

Thus speaking, the [gopIs,] whose words, bodies and words were
all dedicated to Lord Govinda, put aside all their regular work
now that Krishna's messenger, Sri Uddhava, had arrived among them.
They sang about the activities of their beloved and, forgetting
shame, cried freely as they remembered the various pastimes Krishna
performed in His childhood and youth.
Sridhara SvAmI

[Tyakta-laukikAH] means "who have given up worldly affairs

([vyavahAra])." Singing about their beloved's activities, and
also remembering the activities of His childhood and youth, they
lost all shame and, crying, inquired from him, which is the
connection with what they were doing before.
JIva GosvAmI

Even previously their attachment and so on had been directed

toward Govinda, and in their separation, when Krishna's messenger
came, they put aside all worldly affairs.
VisvanAtha CakravartI

(Text 9) [Tyakta-laukikAH] means they had abandoned the

customs of general society ([laukika-vyavahAra]) by revealing
with their own mouths their indulgence in illicit love.

(Text 10) And they also started crying ([rudantyas ca

babhUvuH]). "Of His childhood and youth" implies that beginning
from very childhood their love for Him had been unconditional,
and it is not the case that in youth it became conditionally
motivated by lusty desires.

TEXT 11

kAcin madhukaraM dRSTvA

dhyAyantI Krishna-sangamam
priya-prasthApitaM dUtaM
kalpayitvedam abravIt

kAcit-- one (of the [gopIs]); madhu-karam-- a honeybee; dRSTvA--

seeing; dhyAyantI-- while meditating; Krishna-sangamam-- on Her
association with Krishna; priya-- by Her beloved; prasthApitam--
sent; dUtam-- a messenger; kalpayitvA-- imagining it; idam-- the
following; abravIt-- spoke.

TRANSLATION

One of the [gopIs,] seeing a honeybee before Her, imagined

while meditating on Her previous association with Krishna that this
was a messenger sent to Her by Her beloved. Therefore She
addressed the bee.
Sridhara SvAmI
 Imagining, "This is a messenger sent by My beloved Sri Krishna
to make Me feel satisfied," She spoke. Or else, seeing Uddhava
himself as the messenger sent by Her beloved, She addressed
Uddhava on the pretext of (speaking to) the bumblebee.
JIva GosvAmI

One of the women ([kAcit = kApi]), the most excellent of them,

namely Sri RAdhA. She is explained to be such in the commentary
named [VAsanA] as well, as is quoted therein from the [Agni
PurANa,]

[gopyaH papracchur U`Sasi

Krishnanucaram uddhavam
hari-lIlA-vihArAMs ca
tatraikAM rAdhikAM vinA

rAdhA tad-bhAva-saMlInA
vAsanAyA virAmitA
sakhIbhiH sAbhyadhAc chuddha-
vijnAna-guNa-jRmbhitam

ijyAnte-vAsinAM veda-
caramAMsa-vibhAvanaiH]

("The [gopIs] inquired from Krishna's servant, Uddhava, when the

morning came. All of them did so, that is, except for SrimatI
RAdhA, who, being totally immersed in thought of Him, had lost
all interest in what was going on around Her. Then RadhA, who
was considered worshipable by all who entered Her presence, spoke
up in the midst of Her companions with words imbued with the
attributes of pure transcendental knowledge, citing examples from
the most exalted philosophical portions of the [Vedas].")

In this connection, first of all, we should understand, She

developed the distinct mood known as "loss of interest"
([nirvedam]), and based on that the particular mood of
affectionate anger arose in Her. This development occurred due to
the nature of Her condition, which comprises a great variety of
[sancArI] ecstasies. Then, pondering the boundlessness of the
the tenth status of existence (namely, death) which is one of
these ecstasies, She lost all traces of desire ([vAsanA]), lost
all hope of the possibility of getting His association. Then,
furthermore, She became intolerant of any discussions connected
with Him, and since She could see no end to the prospect of
suffering like this through life in many different bodies, She
thought that liberation would be better. Thus She tried to
obstruct these topics (concerning Krishna) by discussing with Her
companions ([abhyadhAt = saMvAdam akarot]) how one can become
purified and so on, citing examples expressed in the most exalted
portion of the [Vedas,] the [jnAna-kANDa].

Or else, the topmost part of the [Veda] is that (part of the)

[Veda] which reveals such ecstasies (as She is manifesting),
[vAsanA] means all other mentalities distinct from these
ecstasies, and what She spoke was "pure knowledge of realization"
([suddha-vijnAna]) in the sense of realization of these
ecstasies. This is corroborated by the authoritative Vedic
statement (of the [NRsiMha-tApanI UpaniSad, P rva-khaNDa,] 2.4)
[yaM sarve devA namanti mumukSavo brahma-vAdinas ca,] which
glorifies even ordinary devotional service as superior to the
state of liberation. It is further supported by the fact that the
ecstatic moods of every one of the [gopIs] are universally
considered enviable, as stated, [vAnchanti yad bhava-bhiyo munayo
vayaM ca] (Text 58 of this chapter: "that which sages fearful of
material existence, and also myself, Uddhava, desire"). In
additional support we find, in accordance with the statement of
the Eleventh Canto, [ity acyutAnghriM bhajato 'nuvRttyA] ([BhAg.]
11.2.43: "The devotee who worships the lotus feet of the
infallible Personality of Godhead with constant endeavor thus
achieves unflinching devotion, detachment and experienced
knowledge of the Supreme Personality of Godhead."), that
realization arises in proportion to the level of one's devotion.

The word [dhyAyantI] is used here because She is coincidentally

seeing Krishna's presence manifest here and there.

VisvanAtha CakravartI

The verse beginning [kAcit:] According to [Sri

VaiSNava-toSaNI] (SanAtana GosvAmI's Tenth Canto commentary),
this [gopI] is the embodiment of the seventh stage of pure love
of Godhead ([mahA-bhAva]), which itself is a function of the
essence of the Lord's pleasure potency. In other words, She is
Sri VRSabhAnu-nandinI. Imagining in Her meditation ([dhyAyantI
= dhyAnena kalpayantI]) how Krishna is associating with the women
of MathurA, and consequently experiencing the rise of jealous
anger within Herself, She imagines that "My beloved Sri Krishna
has sent this messenger to satisfy Me." Imagining this, She
addresses one bumblebee. Or else, on the pretense of speaking to
the bee She addresses Uddhava.
______________________________________________________________________________
_____________________ TEXT 12

gopy uvAca
madhupa kitava-bandho mA spRsAnghriM sapatnyAH
kuca-vilulita-mAlA-kunkuma-smasrubhir naH
vahatu madhu-patis tan-mAninInAM prasAdaM
yadu-sadasi viDambyaM yasya dUtas tvam I`dRk

gopI uvAca-- the [gopI] said; madhupa-- O bumblebee; kitava--

of a cheater; bandho-- O friend; mA spRsa-- please do not touch;
anghrim-- the feet; sapatnyAH-- of the lover who is Our rival;
kuca-- by the breast; vilulita-- crushed; mAlA-- from the
garland; kunkuma-- with the red cosmetic; smasrubhiH-- with the
whiskers; naH-- our; vahatu-- let Him deliver; madhu-patiH-- the
Lord of the Madhu dynasty; tat-- their; mAninInAm-- to the women;
prasAdam-- satisfaction; yadu-sadasi-- in the royal assembly of
the Yadus; viDambyam-- ridicule; yasya-- whose; dUtaH--
messenger; tvam-- you; I`dRk-- such.

TRANSLATION

The [gopI] said: O bumblebee, friend of a cheater, don't touch

My feet with your whiskers, smeared with the [kunkuma] left on
His garland when it was crushed by the breasts of a rival lover!
Let the Lord of the Madhus take His attempts at placating to the
proud women of that clan. Certainly one who sends a messenger
like you is due to be ridiculed in the assembly of the Yadus.
Sridhara SvAmI

O honeybee, O friend of a wicked cheater ([kitava = dhUrta]),

don't touch Our feet. In other words, don't offer obeisances and
prayers to Us. If it is asked, "What is this about?", She
replies, conjecturing the reason for the redness of the whiskers
of the bee, whose complexion is the same as Krishna's, by speaking
the words beginning [sapatnyAH]. (The bee is) characterized by
his whiskers, upon which is [kunkuma] from the garland of Krishna,
which ([kunkuma] on the garland) was the consequence of (the
garland's) being crushed ([vilulitA = sammarditA]) by the breasts
of Her (SrimatI RAdhArANI's) rivals.

Nevertheless, let the Lord of the Madhus bring satisfaction to

those proud women; what need does He have to satisfy us? He is
an object of ridicule in the assembly of the Yadus. Why is that?
Because He has such a messenger as yourself.
JIva GosvAmI
 The verse beginning [madhupa:] furthermore, of a rival lady
love, of one woman or other whom He is enjoying today or
tomorrow.
VisvanAtha CakravartI

Seeing a bee wandering about Her lotus feet out of greed for
the fragrance of those feet, Sri VRSabhAnu-nandinI, experiencing
divine madness ([divyonmAda-vatI]), speaks loosely
([prajalpati]).

O bee ([madhupa = bhramara]), O friend of a wicked cheater, of

Krishna, who is a cheater with His lying statements, such as
[mad-arthojjhita-] ([BhAg.] 10.32.21) and [na pAraye 'ham]
([BhAg.] 10.32.22), and by such false messages sent by Him as
[A`yAsye] ([BhAg.] 10.39.35). O you bearing the message of
friendship from Him, don't touch My feet!

But why is that You do not allow obeisances to be paid to You?

In reply She speaks the word [madhupa,] meaning "drinker of
liquor," in accordance with the definition of the
[AnekArtha-varga] dictionary, [madhu madye puSpa-rase] ("[Madhu]
can mean either liquor or the sap of a flower"). My feet will be
contaminated if a drinker of liquor touches them, so if you want to
pay obeisances go off to some distance and then do it. This is
Her implied idea.

But why do You heap upon me the false accusation of being a

drunkard? I speak no slander, She replies, but only the correct
facts; this She states in the words beginning [sapatnyAH]. That
flower garland which has been crushed ([vilulitA = vimarditA]) by
the pressure upon Krishna's chest of the breasts upon of the lovers
who are My rivals, or else which is crushed by their breasts
directly-- don't touch Me with your whiskers, smeared with the
[kunkuma] coming from that garland. In this way She is ascribing
such to the natural yellowness of a bee's whiskers. And the fact
that you have come here to conciliate Me, the maker of that
garland, without even first washing off such [kunkuma] is indeed
due to complete lack of discrimination, a sure sign of having
been drinking liquor. You should have the sense to know that
such an exhibition only increases My jealousy; it doesn't help
quell it at all.

But, the bee may then say, in any case you should please become
somehow satisfied. My dear bee, She replies, O protector of the
liquor ([madhupa = madya-pAlaka]), go back to your master and
watch over His store of liquor; drink some of it too. This is
the kind of work you are capable of, not carrying messages,
because you are not intelligent enough for that.

Well, then forget me; I will return now to MathurA and instead
the son of the King of the cowherd will Himself come to satisfy
You. She answers this by the words beginning [vahatu]. He has
now become the master of all the Madhus in general. Although by
His birth from the womb of the Queen of Vraja He belongs to the
cowherd caste, still by His good fortune He has joined the
[kSatriya] caste. Therefore let Him give ([vahatu = prApnotu])
satisfaction to those ladies, the [kSatriya] women. Let Him
always satisfy them; what use does He have for us low-class
cowherd women? By the plural usage here (of the word
[mAninInAm]) and by the use of several verbs, it is established
that the women of the Madhu dynasty are countless, and thus He
should satisfy each and every one of them, since when He enjoys
one of them, another will become jealous, and when He satisfies
that second one yet another will become jealous. In this way He
should go on satisfying them all in a continuous sequence. So,
She implies, He will have no free time to come and see us here.

But, O reservoir of all His graciousness, O divine goddess,

please do not speak like this! If His mind is not upon You, then
why has He sent me here as His messenger? She replies with the
words [yasya dUtas tvam I`dRk]. The carrier of the marks of His
love affairs with the [kSatriya] women is indeed the cause of His
being ridiculed in the assembly of the Yadus. When the Yadu
women see these signs of His transgression of ethics, they will
become angered and will make their husbands ridicule Him. Or else,
there is going to be ridicule against that assembly of Yadus,
who are related to Him who has a messenger like you. That is to
say, the Yadus will be condemned in all countries because a cowherd
has enjoyed with these women (of the [kSatriya] class).

By subtle implication, He who has a messenger like you is also

[madhu-pati,] the master of intoxicating liquors ([madhUnAm =
madyAnAm]). In this way He must be a drunkard, since it is in
the stupor of intoxication that He would have made a bee like you
His messenger.

In this verse the words beginning [kitava] express envy

([asUyA]), the words beginning [sapantyAH] express spite
([I`rSyA]), the words [anghriM mA spRsa] expresses intoxication
([mada]), the words beginning [vahatu] express insult
([avadhIraNam]) and the words beginning [yadu-sadasi] express Her
impulsively declaiming (His) lack of tact ([akausalodgAra]).
This, in sum, is [prajalpa] (the first of ten kinds of impulsive
speech exemplified in these ten verses), as stated in (RUpa
GosvAmI's) [Ujjvala-nIlamaNi,

asUyerSyA mada-yujA
yo 'vadhIraNa-mudrayA
priyasyAkausalodgAraH
prajalpaH sa tu kIrtyate]

TEXT 13

sakRd adhara-sudhAM svAM mohinIM pAyayitvA

sumanasa iva sadyas tatyaje 'smAn bhavAdRk
paricarati kathaM tat-pAda-padmaM nu padmA
hy api bata hRta-cetA hy uttamaH-sloka-jalpaiH

sakRt-- one time; adhara-- of the lips; sudhAm-- the nectar;

svAm-- His own; mohinIm-- bewildering; pAyayitvA-- making drink;
sumanasaH-- flowers; iva-- like; sadyaH-- suddenly; tatyaje-- He
abandoned; asmAn-- us; bhavAdRk-- just as you; paricarati--
serves; katham-- why; tat-- His; pAda-padmam-- lotus feet; nu-- I
wonder; padmA-- LakSmI, the goddess of fortune; hi api bata--
indeed; hRta-- taken away; cetAH-- her mind; hi-- certainly;
uttamaH-sloka-- about Krishna; jalpaiH-- by useless talk.

TRANSLATION

After making us drink only once the infatuating nectar of His

lips, Krishna suddenly abandoned us, just as you might leave some
flowers. How is it, then, that goddess PadmA willingly serves His
lotus feet? Indeed, the answer must be that her mind has become
distracted by hearing useless gossip about His transcendental
glories.
Sridhara SvAmI

But why are You heaping so much criticism on Him like this?
Hasn't He done good to You? To this She replies in the verse
beginning [sakRt]. Being evil-minded like you ([bhavAdRk =
tvAdRsaH]), just as you abandon flowers ([sumanasaH = kusumAni]),
so.

How amazing! Why does the goddess of fortune serve the lotus
feet of Him who is so foolish? Actually, I know, as She states
with the words beginning [api]. The word [bata] here expresses
distress. Whose heart is taken away simply by the false chatter
([jalpaiH = mithyoktibhiH = pralApaiH]) of UttamaHsloka. We,
however, She implies, are not undiscriminating like LakSmIdevI.
JIva GosvAmI

Then, remembering the service rendered to Him constantly by

LakSmIdevI in the manner described in the verse [jayati te
'dhikaM janmanA vrajaH] ([BhAg.] 10.31.1), She wonders "How does
she attain this perfection?" and then recalling how the goddess
of fortune follows in the footsteps of the residents of Vraja,
She compassionately conjectures the reason (for LakSmIdevI's
success), thus fortifying Her own jealous anger, in the words
beginning [paricarati].
VisvanAtha CakravartI

But since I belong to the bee species this yellowness of my

whiskers is only natural. This isn't the [kunkuma] of conjugal
lovers. And what offense has He committed who thinks only of You
and never looks at any of the women in MathurA, even in His
sleep? What has He done to make You exhibit such jealousy? This
She answers in the verse beginning [sakRt].

Even though His making them drink was on numerous occasions,

She expresses her loving thirst by saying that it only happened
once. That nectar which is His lips; it is for this reason that
we have not died even after experiencing all these torments. "If
these ([gopIs]) were to die because of the suffering I have given
them, then what women could I give pain to? So in order to
prevent them from dying I will make them drink the nectar of My
own lips." She implies that He pondered thus in the past.

Thus, after making us drink only once, He suddenly abandoned

us. Therefore just consider that if His real intent had been to
make us happy He would have made us drink nectar not only once.
Furthermore, the suffix [NicA] ending the word [pAyayitvA]
demonstrates that this action was done by force.

But if this is the case, my dear saintly ladies, then why do

you still desire Him? This She answers with the word [mohinIm,]
meaning "which destroys intelligence." Thus by it He has made us
falldown from (desirable results) both in this life and the next.
Krishna, She implies, does not pay any regard to the logic of
[viSa-vRkSo 'pi saMvardhya svayaM chettum asAmpratam] ("It is
never proper to cut down a tree one has himself grown, even if it
is poisonous"). Furthermore, it is most amazing that He shows
both affection and the opposite, as She states, that Krishna makes
us drink nectar just as Lord ViSNu makes the demigods do
([sumanasaH = deva-sreNIH]), yet He has also abandoned us just as
a bee abandons jasmine flowers ([sumanasaH = mAlatIH]); thus there
are two distinct analogies applying to both the subjects and the
objects of the actions of making drink and abandoning. Taking
the case of the demigods, the word [adhara] is then a vocative,
meaning "O wretched one ([nikRSTa])." The [Amara-kosa] gives the
definition [suparvANAH sumanasaH] ("Two names of the demigods are
[suparvANAH] and [sumanasaH]").

But when He did His abandoning with you as the action's object,
was it some fault of yours' that was the cause, or some fault of
His? This She answers, that just as you abandon flowers, so He
abandoned us. Just consider whose fault it is when a bee
abandons some jasmine flowers. The [Amara-kosa] also states,
[sumanA mAlatI-jAtiH] ("[SumanAH] can refer specifically to a
species of jasmine"). We are famous in Vraja as being "flowers"
because of our having flower-like natures by our fragrance,
tenderness, purity, superexcellence and so on, and also because
our minds are sparkling clean ([sobhana-manaskatvAt]). He,
moreover is famous as being fickle because of having the nature
of a bee, desiring only His own happiness. This, She subtly
implies, it not just poetic metaphor. And thus it by His fault of
fickleness that He abandons a multitude of jasmines and becomes
instead of attached to inferior flowers, only to again detach
Himself later from them. Why, the further implication is, should
we not become anger in jealousy at Krishna as we would at a bee?

But Krishna's faultlessness is well established in the revealed

scriptures. After all, Garga Muni, who knows the scriptures, has
stated, [nArAyaNa-samaH]. Well, granted He is NArAyaNa, but still
we see manifest in Him such faulty qualities as His propensity to
cheat others. How can we explain way these faults of His?
Wondering about this, She finally comes up with a resolution of the
problem, which She states in the words beginning [paricarati].
PadmA, goddess LakSmI, herself provides the reason for her
rendering Him service, as stated by the words beginning [api
bata]. The name UttamaHsloka indicates that her mind is taken
away by any and all glorification of Him submitted by ordinary,
garrulous flatterers. LakSmI is thus very simple, but we, on the
other hand, having been endowed by the creator with the assets of
insight, wit and broad intelligence, are not likely to act like
her.
 In this verse the words [pAyayitvA] and [mohinIm] express His
dishonesty, the word [sadyaH] expresses His mercilessness in
abandoning them and the word [bhavAdRk] expresses His unsteadiness,
the allusion to LakSmI's being simpleminded indicates their own
insightfulness. The Lord's ungratefulness, complete lack of
love, and so, which are indicated by the word [A`di] (in the
verse quoted below), are implied throughout herein (in this Text
13). Thus this is [parijalpa,] as stated (in [Sri Ujjvala-
nIlamaNi,

prabhor nidayatA-sAThya-
cApalyAdy-upapAdanAt
sva-vicakSaNatA-vyaktir
bhangyA syAt parijalpitam]

TEXT 14

kim iha bahu S`aDanghre gAyasi tvaM yadUnAm

adhipatim agRhANAm agrato naH purANam
vijaya-sakha-sakhInAM gIyatAM tat-prasangaH
kSapita-kuca-rujas te kalpayantISTam iSTAH

kim-- why; iha-- here; bahu-- much; S`aT-anghre-- O bee;

gAyasi-- are singing; tvam-- you; yadUnAm-- of the Yadus;
adhipatim-- about the master; agRhANAm-- who have no home;
agrataH-- in front of; naH-- us; purANam-- old; vijaya-- of
Arjuna; sakha-- of the friend; sakhInAm-- for the friends;
gIyatAm-- should be sung; tat-- of Him; prasangaH-- the topics;
kSapita-- relieved; kuca-- of whose breasts; rujaH-- the pain;
te-- they; kalpayanti-- will provide; iSTam-- the charity you
desire; iSTAH-- His beloveds.

TRANSLATION

O bee, why are singing so much about the master of Yadus here
in this place, in front of us who are homeless? These topics are
all old news to us. Better you sing about the companion of
Arjuna in front of his new friends, the pain of whose breasts He
has relieved. They will surely provide you the charity you are
begging.
Sridhara SvAmI

Continuously humming, you are singing about Krishna to gain our

satisfaction, which She states in the verse beginning [kim
iha]. [PurANam] means old, experienced many times before. You
should sing about Him before those instead who are now the
friends of Him, the friend of Vijaya (Arjuna), Krishna. Krishna's
[iSTAH,] his beloveds, or else, those women who are worshiped by
Him, who have had the pain in their breasts relieved by His
embraces, will give you what you want ([iSTam = upekSitam]).
JIva GosvAmI

Vijaya is Sri Krishna, because He is victorious, bringing

everyone under control, and He is a friend, namely your friend.
Now (you should sing) the topics of that Vijaya in front of His
friends, those with whom He is playing, the topics of how He
abandoned us, gained the prize of sovereignty over the YAdava
clan and won over the women residing in their capital city.
"Having the pain in their breasts relieved" means that Sri Krishna
removed their suffering from lust.
VisvanAtha CakravartI

Thinking him, who was making a humming sound by the natural

propensity of bees, to be "agitated by My criticism of him and
thus engaged in showing off his own singing talent," She says,
Why are are you singing in this place, the assembly of cowherd
women? These [gopIs] are not going to be satisfied by the
singing of a fool like you. And nevertheless you keep on
singing! Not only that, but you are announcing Him to be the
Lord of the Yadus. And moreover, yet, you are doing this right in
front of us. Us, who are like what? Who are homeless, who,
forced by Him to abandon our homes, have settled down in this
corner of the forest and are unable to even give you a palmful of
chickpeas in charity.

If the bee replies, "Then just give me some old clothing or

garlands you have worn," She answers that "I will not give this
to a complete fool like you," as stated: You sing the [PurANas,]
cite the [PurANas] as evidence that He is Lord of the Yadus. "O
insect," meaning that "An animal at least has four legs, but you
have six, and so are an animal-and-a-half. Being thus ignorant,
you don't know where or what to sing. And being an animal, how
would you know the [PurANas]? So how do you expect to receive
any charity? But because you are merely an animal we won't
become angry with you; rather we will advise you who live on your
singing on the best place to go. Just listen." This She then
speaks in the words beginning [vijaya]:

He who in the battle of love is especially victorious ([visiSTo

jayo yasya]), or else, who has lost hold of victory ([vigata-jayaH]),
is also a friend, and thus He is called Vijaya-sakha. You should
sing the topics of this friend of yours, a string of songs about
His conquests and defeats in love, in the presence of His
girlfriends, those whom He conquers, or else is conquered by, in
the battle of love. Coincidentally there is the idea here that
previously Subala was His friend, but now Arjuna is. We should
note that this pronouncement of things yet to come has
spontaneously emanated from Her mouth. Furthermore, they,
relieved of the burning in their breasts ([kSapita-kuca-rujaH =
khaNDita-kuca-vAlAH]), will provide what you desire ([iSTam =
vAnchitam]), and they will be honored ([iSTAH = pUjitAH]) by
hearing your song about Him.

In this verse's second half there is the embryo of jealous

anger arising from disdain ([asUya-mAna-garbhA]), and throughout
the verse there an the underlying sarcastic sidelong look at
Krishna. Thus this is [vijalpa,] as stated,

[vyaktayAsUyayA gUDha-
mAna-mudrAntarAlayA
agha-dviSi kaTAkSoktir
vijalpo viduSAM mataH]

TEXT 15

divi bhuvi ca rasAyAM kAH striyas tad-durApAH

kapaTa-rucira-hAsa-bhrU-vijRmbhasya yAH syuH
caraNa-raja upAste yasya bhUtir vayaM kA
api ca kRpaNa-pakSe hy uttamaH-sloka-sabdaH

divi-- in the heavenly region; bhuvi-- on the earth; ca-- and;

rasAyAm-- in the subterranean sphere; kAH-- what; striyaH--
women; tat-- by Him; durApAH-- unobtainable; kapaTa-- deceptive;
rucira-- charming; hAsa-- with smiles; bhrU-- of whose eyebrows;
vijRmbhasya-- the arching; yAH-- who; syuH-- become; caraNa-- of
the feet; rajaH-- the dust; upAste-- worships; yasya-- whose;
bhUtiH-- the goddess of fortune, wife of Lord NArAyaNa; vayam--
we; kA-- who; api ca-- nevertheless; kRpaNa-pakSe-- for those who
are wretched; hi-- indeed; uttamaH-sloka-- UttamaHsloka, the
Supreme Lord who is glorified by the most sublime prayers;
sabdaH-- the name.
 TRANSLATION

What women in heaven, on earth or in the subterranean sphere,

are unavailable to Him? He simply arches His eyebrows and
deceptively smiles, and they all give themselves up to Him. 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, UttamaHsloka.
Sridhara SvAmI

My dear mother, don't speak like this! Remembering You, He has

become agitated by Cupid, and has sent me to deliver this message
to You. In reply to this She speaks the verse beginning [divi].
Whatever women there are in the heavens, on the earth or in the
subterranean regions-- which of them are hard to get (for Him?)
None of them. [Tat] here is an undeclined form, meaning "for
Him." He whose arch of the eyebrows contains a deceptively
charming smile; or else, O deceitful (bee). Furthermore, whose
lotus feet the goddess of fortune serves, so what are we to Him?
And even though this is so, still for a wretched, pitiable person
there still remains the word [uttamaH-sloka,] and this, She
implies, should be chanted by you.
JIva GosvAmI

By the very nature of [unmAda,] She all of a sudden puts aside

Her gestures of angry jealousy and speaks instead with gestures
devoid of quarrelsomeness, in the verse beginning [divi].
[Kapata] means "deceptiveness" ([sachalatvam]), or else, this
(word [kapaTa]) is stated ironically in order to fool outsiders.
VisvanAtha CakravartI

But, my dear most excellent of the darlings of Krishna, while

residing there He simply spends day and night meditating upon
You, suffering and tormented by the arrows of Cupid. Only if You
become placated can He be saved. To this She disdainfully
replies in the verse beginning [divi].

The idea is as follows: I know perfectly well that Krishna

cannot spend any time without the company of women. If He can't
meet any women in the city, then it is well that He meditates
upon us and tries to satisfy us by sending such a messenger to
bring us there. And don't tell us that the women of the city,
being of the [kSatriya] caste, will not accept Him, a cowherd,
which she explains by the words beginning [divi bhuvi].

[Tat] is an undeclined form. For Him which women are hard to

obtain? If He goes to the heavenly region then the demigoddesses,
or in the subterranean sphere the NAgapatnIs, will all leave
aside their respective husbands and go after Him. What then to
speak of the ladies of MathurA? Nor in the matter of His
obtaining these women is there any need to consider monetary
payment and so on, as stated, that even under false pretenses the
arching of His eyebrows and His smile are enchanting to all women
([rucirau = sarvAsAM manoharau]), and thus the demigoddess and
other women become the property of Him who is appearing like this
rather than of their own respective husbands. Simply for the
price of His deceitful smile they sell themselves and abandon
each their own husbands. And by the word [kapaTa] it is implied
that Krishna, after enjoying them just once, abandons them also,
since He likes to find ever-new loves.

Even not considering such women as the demigoddesses, the

goddess of fortune herself (BhUti = LakSmI), the consort of Lord
NArAyANa, worships the dust of His (Krishna's) feet in order to
gain His association, as we have heard in the statements of the
NAgapatnIs from the mouth of PaurNamAsI. Therefore who are we?
What do we count as? After all, we are just humans, and what is
more, cowherd women, and what is even more, residents of the
VRndAvana forest. Although these words are full of humility,
actually, by their special inflection and the nodding of their
heads they imply a spiteful attitude due to pride. And this
spitefulness indicates further their possessing greater love of
Godhead than even LakSmI and all others, as well as greater
beauty, caste-compatibility with the Lord, and so forth.

Furthermore ([api ca = kiM ca]), for those who are wretched

there is the word [uttamaH-sloka]. He who is merciful to the
suffering wretched and fallen humanity is called UttamaHsloka.
Because Krishna does not have this quality, She implies, being
[uttamaH-sloka] is falsely ascribed to Him. If He would not make
wretched persons like ourselves miserable then He could call
Himself UttamaHsloka; this She subtly implies in Her youthful
enthusiasm.

Thus in this verse's first half the words beginning [divi

bhuvi] declare that He is a cheater and the words in the third
line beginning [caraNa-rajaH] express spite born out of pride
([garva-garbhitA I`rSyA]). The words beginning [api ca] in the
fourth line express envious fault-finding. Thus this verse
describes [ujjalpa,] as stated,

[hareH kuhakatAkhyAnaM
 garva-garbhitayerSyayA
sAsUyas ca tad-AkSepo
dhIrair ujjalpa I`ryate]

TEXT 16

visRja sirasi pAdaM vedmy ahaM cATu-kArair

anunaya-viduSas te 'bhyetya dautyair mukundAt
sva-kRta iha visRSTApatya-paty-anya-lokA
vyasRjad akRta-cetAH kiM nu sandheyam asmin

visRja-- let go of; sirasi-- held on your head; pAdam-- My

foot; vedmi-- know; aham-- I; cATu-kAraiH-- with flattering
words; anunaya-- in the art of conciliation; viduSaH-- who is
expert; te-- of you; abhyetya-- having learned; dautyaiH-- with
acting as a messenger; mukundAt-- from Krishna; sva-- for His own;
kRte-- sake; iha-- in this life; visRSTa-- who have abandoned;
apatya-- children; pati-- husbands; anya-lokAH-- and everyone
else; vyasRjat-- He abandoned; akRta-cetAH-- ungrateful; kim nu--
why indeed; sandheyam-- should I make reconciliation; asmin-- with
Him.

TRANSLATION

Please keep your head off My feet! I know what you, who have
expertly learned from Mukunda the art of supplication, are trying
to do by coming as a messenger with flattering words. But am I
supposed to reconcile with Him after He has abandoned those who
for His sake alone gave up their children, husbands and all other
relations?
Sridhara SvAmI

Thinking that the bee, who was hovering around the base of Her
feet was doing so to ask forgiveness, She speaks the verse
beginning [visRja]. Let go of (My) foot, which is placed on
(your) head. When he still does not let go, She speaks the words
beginning [vedmi]: Learning ([abhyetya = sikSitvA]) from that
Mukunda. I know all (the tricks) of you ([te = tava]), an expert
in making supplications ([anunaya-viduSaH = prArthanA-caturasya]);
in other words, just like Mukunda you are not to be trusted.

But what is the offense in this (hovering around Your feet for
forgiveness)? To this She replies with the words beginning
[sva-kRte]. That one who, failing to control His mind,
([akRta-cetAH = asaMyata-cittAH]), abandoned us, who for His
sake alone ([sva-kRte = tad-artham eva]) gave up our children and
husbands and the future worlds which are to be obtained by
religious duties; should we want to make reconciliation with
Him?
VisvanAtha CakravartI

Thinking that the bee, who was actually trying to enter among
Her feet out of greed for their fragrance, was offering
obeisances, was instead asking, "O goddess, whose effulgence is
reverenced by millions of LakSmIs, in truth Krishna has offended
You. Please show forgiveness," She speaks this verse. Let go
([visRja = tyaja]) of My foot, which you are holding on your
head. In other words, go away from here.

"I know this": I am not mislead as are such women as

LakSmIdevI. You have learned from Mukunda and thus are expert in
the art of supplication by the execution of a messenger's
missions, expressing yourself with pleasing diction
([cATu-kAraiH = priyokti-racanaiH]). Thus I understand your
behavior and so on completely, how you have acquired from Mukunda
the knowledge of the way to make an entreaty. Or else, here the
genitive case carries the sense of the accusative, so that the
idea is "I know you."

But, mistress, what is the use of quarreling with Him who is

millions of times more dear to You than Your own life? Rather
You should take advantage of me as the agent for making
reconciliation with Him. This She answers, that we who for His
sake ([sva-kRte = tad-artham]) abandoned ([visRSTAni = tyaktAni])
our children, husbands and other persons such as our mothers,
fathers and so on-- even the [gopIs] who, at the time of Krishna's
playing His flute to initiate the [rAsa] dance, were kept captive
in their homes having neglected their children-- we were at that
time abandoned by Him, since He went away from our presence.
(Which [gopIs] abandoned which relatives in particular) is to be
understood as suitable in each instance; we ourselves abandoned
our husbands, those ([gopIs]?) who are daughters of Kuvera
(DhanI) abandoned their parents, and so on. He who abandoned
those [gopIs].

What is He like? [AkRta-cetAH], meaning that His heart does

not appreciate any favor ([kRte = upakRte]) that has been done for
Him; in other words, He is ungrateful ([akRta-jna]). So, indeed,
am I supposed to make reconciliation ([sandheyam = sandhAtum ahaM
arham]) with such a hard-hearted person as this? Not at all.
 In this verse's first half there is a gesture of sarcastic
criticism and in the second half His ungratefulness is stated.
And by the word [A`di] are indicated His mercilessness, His
inimical attitude toward others and His complete lack of love.
Thus this is [sanjalpa], as stated,

[solluNThayA gahanayA
kayApy A`kSepa-mudrayA
tasyAkRta-jnatAdy-uktiH
sanjalpaH kathito budhaiH]

TEXT 17

mRgayur iva kapIndraM vivyadhe lubdha-dharmA

striyam akRta virUpAM strI-jitaH kAma-yAnAm
balim api balim attvAveSTayad dhvAnkSa-vad yas
tad alam asita-sakhyair dustyajas tat-kathArthaH

mRgayuH-- a hunter; iva-- like; kapi-- of the monkeys; indram--

the king; vivyadhe-- shot; lubdha-dharmA-- behaving like a cruel
hunter; striyam-- a woman (namely, SUrpaNakhA); akRta-- made;
virUpAm-- disfigured; strI-- by a woman (SItAdevI); jitaH--
conquered; kAma-yAnAm-- who was impelled by lusty desire; balim--
King Bali; api-- also; balim-- his tribute; attvA-- eating;
aveSTayat-- bound up; dhvAnkSa-vat-- just like a crow; yaH-- who;
tat-- therefore; alam-- enough; asita-- with black Krishna;
sakhyaiH-- with all kinds of friendship; dustyajaH-- impossible
to give up; tat-- about Him; kathA-- of the topics; arthaH-- the
elaboration.

TRANSLATION

Like a hunter He cruelly shot with His arrow the king of the
monkeys. He disfigured a woman who came helplessly to Him with
lusty desires even though He was already surrendered to womanly
control. After devouring the gifts of Bali MahArAja, he simply
tied the king up with ropes, just like a crow. So let us give up
all friendship with this black-complexioned boy, even if we
cannot give up talking about His pastimes.
Sridhara SvAmI

Furthermore, thinking over Krishna's prior activities, She states

"I am afraid of Him," in the verse beginning [mRgayur iva].
He who, like a hunter ([mRgayuH = lubdhakaH]) shot ([vivyadhe =
avidhyat]) the king of the monkeys, VAli. "Acting like a hunter"
means "cruel." Or else, the reading is [alubdha-dharmA,] meaning
that a hunter would have shot him with the desire of eating his
flesh, but He was not acting like that; thus He was unnecessarily
vicious. And also, being conquered by a woman, under the control
of SItA, He took the woman SUrpaNakhA, whose means of gain was
Cupid, and disfigured her, leaving her with her ears and nose cut
off; this He did in the form of DAsarathi. And similarly, He
also took Bali, after eating ([attvA = bhakSayitvA]) the tribute
offered by him, and like a crow ([dhAnkSa-vat = kAka-vat]) bound
him up ([aveSTayat = babandha]), in the form of VAmana. By force
He threw him down (into the lower planetary system). If we take
the alternate reading [viSTapAt,] the idea is that after
accepting his worship ([balim = pUjAm]), He threw Him down from
heaven ([viSTapAt = svargAt]). Therefore ([tat = tasmAt]) enough
with friendship toward black ([asitasya]) Krishna.

If this is so, then why are you always chanting about Him?
This She answers, that the treasure of His topics is very difficult
to give up.
JIva GosvAmI

The word [tat] means "of Him"; of that [asita,] who is merely
[syAma]. The elision of the particle [su] (the nominative
singular ending) from the [sup] (noun) inflections is according
to the [mantra,] which (normally) applies to Vedic texts, [supo
luk]. The words [dustyaja] implies that "This is just one of His
all-potent powers of bewilderment."
VisvanAtha CakravartI

But, as far as I can see (the bee says), He is simply

meditating with gentle mind upon You. Then (She replies), you
are simple an inexperienced servant, because you do not know the
facts about Him. Not only is He cruel in this lifetime, but even
in many previous lives He has been so, as we have heard from the
mouth of PaurNamAsI; this She states in the present verse.

When He took birth in the [kSatriya] caste as RAmacandra, He

transgressed the [dharma] of a [kSatriya] and like a hunter
([mRgayuH = vyAdhaH]) shot ([vivyadhe = vivyAdha]) the king of
the monkeys, VAli. He was merciless, it is implied, having hid
Himself. There is even more to be said of His irreligiousness in
the connection, since in that case He did not adhere to even the
[dharma] of a hunter ([lubdhasya = vyAdhasya]). A hunter
certainly will not kill monkeys, since their meat is inedible and
thus no one will buy it.

And listen to yet another instance of His irreligiosity, as She

states: He took the woman SUrpaNakhA, who was impelled by lust,
who was lusting after Him, and disfigured her, leaving her with
her ears and nose cut off. No one had yet enjoyed her, and thus
this implies His cruelty. And it should not be proposed that He
did this due to His sense of renunciation, since He was wearing
matted locks and bark, as She states, that He was conquered by a
woman, SItA.

Similarly, when earlier to this He took birth as a [brAhmaNa,]

then also He transgressed the [dharma] of [brAhmaNas,] namely
peacefulness, freedom from duplicity and so on, and He took Bali,
who was supremely religious, and furthermore even after enjoying
([attvA = bhuktvA]) the paraphernalia of worship offered by Him
([balim = tat-pUjopahAram] He cast him down from his rulership
over the three worlds ([piSTapAt = trailokya-rAjyAt]), and what
is more, He threw him down into a hole below the earth
([bhU-vivare]). In an alternate reading we have [aveSTayat,]
meaning that He deceitfully bound him up. (He did this) like a
crow ([dhAnkSa-vat = kAka-vat]), just as this creature, even
after devouring offerings, surrounds a lady by calling for all
its companion crows, who crowd around and defile her.

Therefore enough with all kinds of friendship with this

black-complexioned one ([asitasya = Krishna-varNasya]); by the use
of the plural form is implied "For us golden-complexioned women,
of all the varieties of friendship we have with Him not one is
auspicious." That is to say, She cannot help but fear that all
these kinds of friendship with Him will make their hearts
contaminated ([asitAH = asuddha-cittAH]).

But how is Your heart pure if you are constantly condemning

another? This She answers, that the recounting ([artha =
vyAkhyA]) of His topics, of the pastimes of His other lives, is
hard to put aside, and this causes us pain. We should not even
be discussing the matter ([artha]) of topics about Him, but let
us condemn Him or else not condemn Him as we simply speak what
comes, since, after all, we cannot give these discussions up. Or
else, we have indeed given Him up, but there is a specific
object, consisting of topics about Him, which is impossible to
give up. That the grammatical subject (of the action of not being
able to give this up) is not explicitly stated here means that it
is impossible for everyone, even great sages.
 In this verse the word [vivyadhe] expresses His cruelty, the
word [strI-jitaH] expresses how He is lusty, the words beginning
[balim api] express His treachery, and the words beginning
[asita-sakhyaiH] express that He is not worth becoming attached
to, as well as also expressing (Her) fear and spite. Thus this is
[avajalpa,] as stated,

[harau kAThinya-kAmitva-
dhaurtyAd A`sakty-ayogyatA
yatra serSyA-bhiyevoktA
so 'vajalpaH satAM mataH]
______________________________________________________________________
TEXT 18

yad-anucarita-lIlA-karNa-pIyUSa-vipruT-
sakRd-anana-vidhUta-dvandva-dharmA vinaSTAH
sapadi gRha-kuTumbaM dInam utsRjya dInA
bahava iha vihangA bhikSu-caryAM caranti

yat-- whose; anucarita-- constantly performed activities;

lIlA-- of such pastimes; karNa-- for the ears; pIyUSa-- of the
nectar; vipruT-- a drop; sakRt-- just once; anana-- by the
partaking of; vidhUta-- removed entirely; dvandva-- of duality;
dharmAH-- their propensities; vinaSTAH-- ruined; sapadi--
immediately; gRha-- their homes; kuTumbam-- and families; dInam--
wretched; utsRjya-- rejecting; dInAH-- becoming themselves
wretched; bahavaH-- many persons; iha-- here, in VRndAvana;
vihangAH-- (like) birds; bhikSu-- of begging; caryAm-- the
livelihood; caranti-- they pursue.

TRANSLATION

By drinking only once a single drop of the nectar for the ears
of His constantly performed pastimes, many persons have forgotten
all conception of mutual relationships in this world and have
thus become totally ruined. Suddenly abandoning their poor
homes and families, they become themselves poverty-stricken and
come here to VRndAvana to wander about like birds, begging for
their living.

Sridhara SvAmI

And moreover, we also know that discussions about Him uproot

the threefold principles of success in life ([tri-varga]), yet
still we cannot give them up. What can we do? This they state in
the verse beginning [yad-anucarita]. His activities ([anucaritam])
are His pastimes ([lIlA]), and that is nectar for the ears; by
just once honoring a drop ([vipruT = kaNikA]) of it, persons have
their propensities of duality, such as material attachment and so
on, eradicated ([vidhUtAH = nirastAH]), and thus they become
ruined, just like low-class people. They give up their miserable
([dInam = duHkhitam]) homes and families and become miserable
themselves, devoid of pleasure. Just like birds they become
beggars, barely maintaining their existence. Therefore (these
topics) should be given up, yet still we cannot do so.

The above meaning is from the viewpoint of His being the object
of condemnation, and now here is the transcendental understanding
of its being impossible to give up: The compound which ends
[-vidhUta-dvandva-dharma] means the same as before, but added
to it to make a further compound is also the word [avinaSTAH,]
meaning that they are not ruined. Other persons, on the other
hand, by continuing their involvement in duality, become ruined.
Immediately ([sapadi = tat-kSaNam eva]) they give their wretched
families, and also their homes, and become [akincana,] just like
wretched persons. Or else, there is an alternate reading
[dhIrAH] (instead of [dInAH]). Just like many birds,
specifically swans, being expert in discriminating between the
essential and the nonessential, they execute the occupation of
begging, the state of [paramahaMsa]. Therefore the message of
His topics ([tat-kathArtha]) is impossible to put aside because
it constitutes the supreme goal of life ([parama-puruSartha-rUpatvAt]).
JIva GosvAmI

Those activities which suit Himself ([yasyAnucaritam =

svasyAnukUlaM karmaiva]) are His pastimes, His playing by His free
choice just like the activities of a child. They are nectar for
the ears only, and not for the mind; in other words, their
immediate effect is to give happiness, but in the long run they
cause suffering. Even a drop of this, not any large amount.
Becoming themselves fallen and ruined (they go around begging)
involved in narrating His pastimes ([iha = tal-lIlAkhyAne]). If
we take the alternate reading [dhIrAH,] they remain undisturbed
by distress because they are hard-hearted.
VisvanAtha CakravartI

How is it at all amazing that we, who have had friendship with Him
directly, have become miserable? The narrations of His pastimes,
after all, create torment for the entire world, as She states in
this verse. The activities He performs from moment to moment
([yasyAnucaritam = prati-kSaNa-ceSTitam]) are pastimes, and they
are nectar for the ears, giving pleasure simply by being heard,
what to speak of giving pleasure by their meaning. Even a drop
of this, swallowed even once, in other words, even the slightest
taste, completely destroys ([vidhUtAH = viseSeNa khaNDitAH]) the
propensities of duality, the propensities of mutual friendship
between women and men. If a women hears discussions about Him she
immediately gives up affection for her husband, and if a husband
hears them he gives up affection for his wife; the same is also
true for a child in connection with his mother and father. If a
mother hears, she loses affection for her children. Thus, by this
mutual rejection they all become totally ruined ([viseSeNa
naSTAH]). But in their ruination there is not as much misery, She
implies, as in renunciation, as evidenced by the experience of
ordinary society.

Furthermore, these persons, even though they are compassionate,

become very harsh, merciless and ungrateful by hearing about the
pastimes of harsh Krishna. This is stated, that simply by hearing
they immediately (abandon) their homes and families, including
even their parents, sisters-in-law and so on-- which families
become wretched because they have no one else remaining to
support them and do not even have enough money to buy food for
the next day. Or else, they abandon (their families) who are
distraught by this separation, give them up to death with an
offering of [kusa] grass and water.

Alas, alas! Even if we disregard that their wives and children

may die, even they themselves fail to become happy, as stated,
that they are poverty-stricken ([dInAH]) after leaving their
families, having forgotten, because of the agitation of their minds
while leaving, to tie up even a cheap diamond in their cloth. If
we take the alternate reading [dhIrAH,] the idea is that they are
not disturbed even at seeing their wives and other relatives
crying, meaning that they have become extremely hard-hearted. And
these persons are not just one, two, three, four or five, but
very many, numbering in the countless hundreds and thousands.

But, it may be be questioned, then with what means of

livelihood will they maintain their lives? This She answers,
that like birds ([vihangAH = pakSiNaH]) they live by begging, by
their skill in gathering as alms small amounts of wheat and other
grains, rather than substantial charity given by any one person.
If we take the alternate reading [iha] (instead of [iva,] which
we do), the idea is that they come to this place of our
suffering, VRndAvana, and by our association become even more
extremely miserable. Thus His topics are just like a concoction
of (poisonous) [dhatUra] seeds ground in a base of sugar cane
juice, and their speaker, even though posing as a [sAdhu,] is
actually a mass murderer ([mahA-ghAtakatvam]). The book of the
[PurANas] is the net, and thus they (the speakers of
[Krishna-lIlA]) can be seen wandering from forest to forest with
this book tucked under their arms. VyAsa and other sages are the
manufacturers of this net, since they have presented Krishna as the
Supreme Personality of Godhead; for this reason Krishna has
accepted the role of Supreme Godhead, thinking to make all
people, just like the [gopIs,] fall into the ocean of misery. To
see such misery of others is indeed His happiness. Therefore it
is Himself who must suffer the consequences of giving all this
misery to others, and not VyAsa and the other sages who must
suffer.

These and many hundreds of other subtle implications can be

found in this verse, by which She uses concealed praise to
actually convey the idea of the superexcellence of devotional
service.

In this verse, she states, using the birds as an example, that it is

appropriate to leave His association because He gives distress to
others; such remorseful statements constitute [abhijalpa,] as
stated,

[bhangyA tyAgaucitA tasya

khagAnAm api khedanAt
yatra sAnusayaM proktA
tad bhaved abhijalpitam]

"When She remorsefully states with various clever words that it

is best to just give Him up because He simply gives distress to others
even more than birds suffer, that is called [abhijalpa]."

TEXT 19

vayam R`tam iva jihma-vyAhRtaM sraddadhAnAH

kulika-rutam ivAjnAH Krishna-vadhvo hariNyaH
dadRsur asakRd etat tan-nakha-sparsa-tIvra-
smara-ruja upamantrin bhaNyatAm anya-vArtA

vayam-- we; R`tam-- true; iva-- as if; jihma-- deceptive;

vyAhRtam-- His speech; sraddadhAnAH-- trusting; kulika-- of a
hunter; rutam-- the song; iva-- as if; ajnAH-- foolish; Krishna--
of the black deer; vadhvaH-- wives; hariNyaH-- the doe; dadRsuH--
experienced; asakRt-- repeatedly; etat-- this; tat-- His; nakha--
of the fingernails; sparsa-- by the touch; tIvra-- sharp; smara--
of lust; rujaH-- the pain; upamantrin-- O messenger; bhaNyatAm--
please speak; anya-- another; vArtA-- topic.

TRANSLATION

Trusting His deceitful words as true, we are just like the

foolish wives of the black deer who trust the hunter's song and
suffer an unhappy consequence. Thus we are now experiencing
repeatedly the pain of that lust which the touch of His
fingernails brought about. O messenger, please talk about
something else.
Sridhara SvAmI

But why do You speak like this? Why didn't You speak like this
previously, when You were enjoying along with Him in a secret
place? To this She replies by speaking the verse beginning
[vayam]. O messenger ([upamantrin = dUta]), let this matter be
as it is, since after all just as the doe who are wives of the
black dear, being foolish, trust the song (imitating the deer) of
the hunter ([kulikasya = mRgayoH]) as if it were true ([R`tam =
satyam]) and experience ([dadRsuH]) pain by being struck with his
arrows, in the same way we, trusting the words of that crooked
one ([jihmasya = kuTilasya]) as if they were true, and hankering
after (these promises), we have experienced again and again this same
pain. What is that? The torment ([rujaH = pIDAH]), the acute
lusty desires, caused by the touch of His fingernails. Therefore
please narrate ([bhaNyatAm = kathyatAm]) some other topic.
VisvanAtha CakravartI

But if this is the case then why did you, who are so extremely
intelligent, make friendship with that Krishna? This She answers,
that we were so foolish as to trust as true ([R`tam = satyam])
such lying words of His as [na pAraye 'haM niravadya-saMyujAm]
([BhAg.] 10.30.37). As the does who are wives of the black deer
([Krishna-vadhvaH = KrishnasAra-striyaH]) trust the action of a
hunter ([kulikasya = vyAdhasya]), so. And then what happens?
This is answered, that they "saw" this song of the hunter. Since
a song cannot be seen, the implied meaning is that they saw its
consequence, the strike of his arrow. In the same way we also,
by the touch of His fingernails, have seen the severe torment of
lust ([smara-rujaH = kandarpa-pIDA]).

The word "repeatedly" indicates the extreme degree of our

foolishness, since even after seeing once its consequence, we yet
again trusted Him and had to again experience the result; this
applies to the does as well as to ourselves, who in both cases
have had to suffer repeatedly a distressful condition because of
their jealous pride. Therefore, O jester ([upamantrin =
vidUSaka]), please speak on some other topic. Since these topics
concerning Him simply cause distress we would prefer now to talk
about something else.

In this verse are expressed His crookedness, how discussions

about Him cause distress, and how other topics, in comparison,
give pleasure. Thus this is [A`jalpa,] as stated,

[jaihmyaM tasyArti-datvaM ca
nirvedAD yatra kIrtitam
bhangyAnya-sukha-datvaM ca
sa A`jalpa udIritaH]

TEXT 20

priya-sakha punar A`gAH preyasA preSitaH kiM

varaya kim anurundhe mAnanIyo 'si me 'nga
nayasi katham ihAsmAn dustyaja-dvandva-pArsvaM
satatam urasi saumya srIr vadhUH sAkam A`ste

priya-- of My beloved; sakha-- O friend; punaH-- once again;

A`gAH-- you have come; preyasA-- by My beloved; preSitaH-- sent;
kim-- whether; varaya-- please choose; kim-- what; anurundhe-- do
you wish; mAnanIyaH-- to be honored; asi-- you are; me-- by Me;
anga-- My dear one; nayasi-- you are bringing; katham-- why;
iha-- here; asmAn-- us; dustyaja-- impossible to give up;
dvandva-- conjugal connection with whom; pArsvam-- to the side;
satatam-- always; urasi-- on the chest; saumya-- O gentle one;
srIH-- the goddess of fortune; vadhUH-- His consort; sAkam--
together with Him; A`ste-- is present.

TRANSLATION

O friend of My beloved, has My beloved sent you back here

again? You should be honored by Me, so please choose whatever
boon you wish, My dear bee. But why have you come back here to
bring us to Him whose connection in conjugal love is so difficult
to give up? After all, gentle bee, the goddess Sri is His
consort, and she is always with Him, present upon His chest.
Sridhara SvAmI

After the bee turns, goes away and then again comes back, She
addresses him in the verse beginning [priya-sakha]. O friend of My
beloved, have you come back because you have been sent once again
by My beloved Krishna? My dear servant ([anga = dUta]), you are
worshipable ([mAninIyaH = pUjyaH]) by Me. Therefore please choose
([varaya = vRNISva]) what you would like to have ([anurundhe =
prAptum icchasi]). After (thus) honoring him She speaks to him
the words beginning [nayasi]. Why are you going to lead ([nayasi
neSyasi]) us who are living in this place ([iha satIH]) to the
side ([pArsvam = samIpam]) of Him whose conjugal connection
([mithunI-bhAva]) is very difficult to give up? His consort,
namely goddess Sri, is always with ([sAkam sahaiva]) Him, and
what is more, upon His chest ([urasi = vakSasi]).
JIva GosvAmI

His consort Sri is together with Him; this is a reference

to the line of LakSmI (upon His chest).
VisvanAtha CakravartI

Then, not seeing the bee who was madly wandering about the
place, or else not seeing him when he was for a moment invisible,
She pondered remorsefully, "Alas, alas! Distressed by My harsh
words, this messenger has gone back to MathurA and told
everything that has happened to Krishna, who has now become
indifferent to Me." Passing out of Her mood of quarrelsomeness,
she thinks, "May that ocean of divine love and topmost possessor
of transcendental qualities, My lover, send His messenger back
here once more." As she watches the path it had taken, She then
suddenly catches sight of it and speaks: O friend of My beloved,
you have come back again! Even though harassed hundreds of
times by My words, out of your saintly nature you discounted My
offenses and came back. But, now I know, perhaps you have been
sent by My beloved, who has such extreme love for Me and
disregards even millions of My offenses. Therefore please choose
([varaya = vRNu]) what you would like ([anurundhe = anuruntse =
kAmayase]). Or else, how can I satisfy you ([kam anurodhas te
sampAdayAmi])?

If he answers, "I choose that You come to MathurA," She says,

"I will go to MathurA," but then again thinks how "When I see Him
there surrounded by other women I will not be able to avoid
becoming jealous," and thus She speaks the words beginning [nayasi].
You are taking Me to the side of Him with whom conjugal
connection is very hard to give up. If he (the bee) says, "But He
is there all by Himself, I swear it," She replies: O gentle one,
meaning "You have the intelligence of an A`ryan." His consort
S=rI is always present along with Him, and moreover on His chest,
in His manifestation as the PuruSa. The idea of this is as
follows: Since Sri, being a goddess, has the power to assume
many different forms, thus when Krishna enjoys other women She
stays on His chest in the form of a golden line. When He is not
consorting with other women, she puts aside this form of a line
and gives Him pleasure in the manifest form of young woman.

In this verse, even after honoring the messenger and

acknowledging the correctness of His statements, She then again
declares their inappropriateness and rejects them. Thus this is
[pratijalpa,] as stated,

[dustyaja-dvandva-bhAve 'smin
prAptir nArhety anuddhatam
dUta-sammAnanenoktaM
yatra sa pratijalpakaH]

TEXT 21

api bata madhu-puryAm A`rya-putro 'dhunAste

smarati sa pitR-gehAn saumya bandhUMs ca gopAn
kvacid api sa kathAM naH kinkarINAM gRNIte
bhujam aguru-sugandhaM mUrdhny adhAsyat kadA nu

api-- certainly; bata-- regrettable; madhu-puryAm-- in the city

of MathurA; A`rya-putraH-- the son of Nanda MahArAja; adhunA--
now; A`ste-- resides; smarati-- remembers; saH-- He; pitR-gehAn--
the household affairs of His father; saumya-- O great soul
(Uddhava); bandhUn-- His many friends; ca-- and; gopAn-- the
cowherd boys; kvacit-- sometimes; api-- or; saH-- He; kathAm--
talks; naH-- of us; kinkarINAm-- of the maidservants; gRNIte--
relates; bhujam-- hand; aguru-su-gandham-- having the fragrance
of [aguru;] mUrdhni-- on the head; adhAsyat-- will keep; kadA--
when; nu-- maybe.

TRANSLATION

O Uddhava! It is indeed regrettable that Krishna resides in

MathurA. Does He remember His father's household affairs, His
friends and 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?

(Note: This is Srila PrabhupAda's synonyms and translation,

from C.c., [A`di] 6.68.)
Sridhara SvAmI

Acknowledged by him (the bee), She speaks the verse beginning

[api bata]. The word [bata] expresses joy. O gentle one, after
returning from the [guru-kula,] is the son of the respectable
(Nanda MahArAja), Krishna, now living in MadhupurI? Does He ever
say anything about us? When, indeed, might He place His arm,
scented like [aguru,] on our heads?
VisvanAtha CakravartI

"Alas, alas, what have I been chattering in My madness? I have

not, on the other hand, asked the question I meant to ask."
Thus, feeling remorse, She reverentially speaks the verse
beginning [api bata]. He is living in MathurA and just as
happened in Vraja, She implies, won't He develop the desire to
leave that place also and go somewhere else? His being present
in this nearby city makes it possible that He may come here; this
thought is in Her mind. Or else, since She does not ask if He is
living [happily,] He is disturbed by remembering our love and is
staying there only because of His sense of obligation, since He
is the son of a respectable gentleman, the son of Sri VrajarAja,
whose (Nanda's) whole life is dedicated exclusively to Krishna, and
who is an ocean of simplicity, as evidenced by the wicked Yadus
having tricked him. The implication is that (Krishna was
thinking), "Alas, alas! Even My father could not bring Me back
to Vraja, so what means do I have of returning there?" and,
unable to tolerate His own delay, He sent you. Therefore what
fault is it of His that He "is living in MathurA"? After all, He
is the son of a gentleman, Nanda, who is so extremely
qsimple-hearted that he did not even see the overall effects what
was transpiring would have upon himself. When such a father has
left such a son, who knows if He will return to Vraja? If he
(Nanda MahArAja) had allowed her, the Queen of Vraja would have
climbed onto AkrUra's chariot, and taking hold of her son by the
neck, gone off to MathurA; all the [gopIs] would have followed her
also. In this way, She implies, the righteousness of the King ofr
Vraja has been the cause of our total ruination.

Therefore those houses of such a father, who is very

simple-hearted and had his son taken away, kidnapped, by the
great deceiver Vasudeva, and who then came back to Vraja, fell
in a stupor and has remained so since-- those houses of his,
namely his treasuries, storehouses, kitchens, sleeping quarters
and so on, which are now vacant and, having not been swept or
cleansed, are littered with grass, dust, leaves and cobwebs-- does He
(Krishna) sometimes remember them? And (does He also remember)
sometimes His friends such as Subala, who are now lying stupified
in yet other houses? And when these other women do not know how
to serve Him in the way that pleases Him, then, being asked by
them, who can see that He is not pleased, about what is the
proper means of making Him happy, does He tell them about
ourselves? (Krishna might say:) "In the matters of stringing
flower garlands, perfuming one's body with ointments, preparing
[pAn,] playing the [vINA,] producing various musical [rAgas] and
[tAlas,] dancing and singing in the [rAsa] performance, in
exhibiting beautify, charm and cleverness, in playing at
questions and answers, in the pastimes of meeting one's lover and
in the jealous anger and other affections of pure loving
attraction-- in these matters you cannot please Me as do the
[gopIs] living in Vraja. Therefore, My dear women of the Yadu
clan, please go back to your own husbands. Enough, enough, with
you! As far as I am concerned, I am going to Vraja early
tomorrow morning." When will He speak like this and come back
here to place ([adhAsyat = dhAsyati]) His hand, fragrant with
[aguru,] on our heads? Thus He will console us, expressing
Himself with these words: "O darlings of My heart, I swear to
you that I will never abandon you again and go elsewhere.
Indeed, I have not been able to find anyone in all the three
worlds with even a trace of your qualities."

In this verse's first line is expressed simplicity, in the

second gravity in the sense of their avoiding mention of
themselves, and in the third and fourth humility, unsteadiness
and eagerness. Thus this is [sanjalpa,] as stated,

[yatrArjavAt sa-gAmbhIryaM
sa-dainyaM saha-cApalam
sotkaNThaM ca hariH pRSTaH
sa sanjalpo nigadyate]

Thus we may understand that there are ten divisions of divine madness
([divyonmAda,] constituting the ten kinds of [citra-jalpa]. And that
divine madness is special [vilAsa] of "bewilderment," which is itself
the supreme portion of [mahA-bhAva]. It is found in the the ruling
goddess of VRndAvana (SrimatI RAdhArANI), as described,

[prAyo vRndAvanesvaryAM
mohano 'yam udancati
etasya mohanAkhyasya
gatiM kAm apy upeyuSaH
 bhramAbho kApi vaicitrI
divyonmAda itIryate
udghUrNA citra-jalpAdyAs
tad-bhedA bahavo matAH]

"It is virtually only within the Princess of VRndAvana that this ecstasy
of bewilderment arises. She has attained to a special stage of this
bewilderment, a wonderful state that resembles delusion, known as
[divyonmAda]. It has many aspects which come and go unsteadily,
including the manifestation of [citra-jalpa].

[preSThasya suhRd-Aloke
gUDha-roSAbhijRmbhitaH
bhUri-bhAva-mayo jalpo
yas tIvrotkaNThitAntimaH]

"This chatter, induced by Her seeing the friend of Her beloved, if filled
with covered anger and comprises many different ecstasies. It culminates
in Her intense, anxious eagerness.

[citra-jalpo dasAngo 'yaM

prajalpaH parijalpitaH
vijalpo 'jjalpa-sanjalpaH
avajalpo 'bhijalpitam

A`jalpaH pratijalpas ca
sujalpas ceti kIrtitaH]

"This [citra-jalpa] has ten divisions, known as [prajalpa, parijalpa,

vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, A`jalpa, pratijalpa]
and [sujalpa]."

Thus some authorities say that Krishna Himself, eager to drink the
sweetness of His beloved's [citra-jalpa,] assumed the form of a bee.

TEXT 22

srI-suka uvAca
athoddhavo nisamyaivaM
Krishna-darsana-lAlasAH
sAntvayan priya-sandesair
gopIr idam abhASata

srI-sukaH uvAca-- Sukadeva GosvAmI said; atha-- then;

uddhavaH-- Uddhava; nisamya-- having heard; evam-- such;
Krishna-darsana-- after the sight of Krishna; lAlasAH-- who were
hankering; sAntvayan-- pacifying; priya-- of their beloved;
sandesaiH-- with the messages; gopIH-- to the cowherd girls; idam--
this; abhASata-- he said.

TRANSLATION

Sukadeva GosvAmI said: Hearing this, Uddhava then tried to

pacify the [gopIs,] who were very anxious to have the sight of
Lord Krishna. To this end he related to them the messages of their
beloved, as follows.
Sridhara SvAmI

Placating the [gopIs,] who were eager to see Sri Krishna, with
the messages of their beloved, first of all he said this.

TEXT 23

srI-uddhava uvAca
aho yUyaM sma pUrNArthA
bhavatyo loka-pUjitAH
vAsudeve bhagavati
yAsAm ity arpitaM manaH

srI-uddhavaH uvAca-- Sri Uddhava said; aho-- yes; yUyam-- you;

sma-- indeed; pUrNa-- fulfilled; arthAH-- whose purposes;
bhavatyaH-- your good selves; loka-- by all people; pUjitAH--
worshiped; vAsudeve bhagavati-- unto Lord VAsudeva, Krishna, the
Supreme Personality of Godhead; yAsAm-- whose; iti-- in this
manner; arpitam-- offered; manaH-- the minds.

TRANSLATION

Sri Uddhava said: Yes, you [gopIs] are all-successful and are
universally worshiped because you have surrendered your very
minds in such a manner unto the Supreme Personality of Godhead,
VAsudeva.
Sridhara SvAmI

He speaks in the six verses (Texts 23-28) beginning [aho].

[Sma] means "certainly" ([nUnam]); you have become successful
([pUrNArthAH = kRtArthAH]).
VisvanAtha CakravartI

The verse beginning [aho:] Certainly ([sma = nUnam] you have

become successful ([pUrNArthAH = kRtArthAH]). The words beginning
[yAsAM manaH] imply, taking the logically sequence of words
"whose minds have been in this manner surrendered to the Lord,"
that we see that other devotees have offered their minds to the
Lord, but we do not see it in this particular manner.

TEXT 24

dAna-vrAta-tapo-homa-
japa-svAdhyAya-saMyamaiH
sreyobhir vividhais cAnyaiH
kRSNe bhaktir hi sAdhyate

dAna-- by charity; vrAta-- strict vows; tapaH-- austerities;

homa-- fire sacrifices; japa-- private chanting of [mantras;]
svAdhyAya-- study of Vedic texts; saMyamaiH-- and regulative
principles; sreyobhiH-- by auspicious practices; vividhaiH--
various; ca-- also; anyaiH-- others; kRSNe-- to Lord Krishna;
bhaktiH-- devotional service; hi-- indeed; sAdhyate-- is
realized.

TRANSLATION

To achieve engagement in Lord Krishna's devotional service, one

must give charity, execute strict vows, austerities and fire
sacrifices, chant [japa,] study Vedic texts, carry out regulative
principles and indeed perform any number of other auspicious
practices.
Sridhara SvAmI

[SreyobhiH] means "by methods of achieving [sreyaH]."

JIva GosvAmI

In the same way as in the statement [gopyaH kim A`carat]

([BhAg.] 10.21.9), the idea is that [bhakti,] taste for hearing
and so on, is realized ([sAdhyate]).
VisvanAtha CakravartI

By the practices ([sAdhanaiH]) of giving charity and so on,

devotional service to Krishna is carried out. In this context,
[dAna] consists of donations given to Lord ViSNu and the
VaiSNavas, [vrata] refers to such vows as EkAdasI, [tapaH] is
renunciation of enjoyment and so on for Krishna's sake, [homa] is
the fire sacrifice related to ViSNu, [japa] is that of
[viSNu-mantras,] and [svAdhyAya] is study by reciting such Vedic
texts as the [GopAla-tApanI UpaniSad]. [SreyAMsi] is to be
understood as meaning the various corollary aspects of devotional
service ([bhakty-angAni]), since it has already heretofore been
established that other kinds of charity and so forth do not
foster devotional service to the Supreme Lord.

TEXT 25

bhagavaty uttamaH-sloke
bhavatIbhir anuttamA
bhaktiH pravartitA diSTyA
munInAm api durlabhA

bhagavati-- for the Supreme Lord; uttamaH-sloke-- who is

glorified in sublime poetry; bhavatIbhiH-- by your good selves;
anuttamA-- unexcelled; bhaktiH-- devotion; pravartitA--
initiated; diSTyA-- by good fortune; munInAm-- for great sages;
api-- even; durlabhA-- hard to obtain.

TRANSLATION

By our good fortune you have created an unexcelled standard of pure

devotion for Lord UttamaHsloka which even the greatest sages cannot
attain to.
Sridhara SvAmI

[AnuttamA] means "most excellent."

JIva GosvAmI

Your devotion, on the other hand, being on the platform of

[mahA-bhAva,] is eternally realized. Then why is it
praiseworthy? But, he answers, by teaching it the good fortune
of the whole world will become glorious, as he states, that it
has come about by good fortune that you have promulgated
([pravartitA = pracAritA]) it among all people by your own
actions.
VisvanAtha CakravartI

But your devotional service is something else different from

all other, as stated by the verse beginning [bhagavati].
[AnuttamA] means "the most excellent." The word [pravartitA]
implies that previously this did not exist, but by people
following in the footsteps of your spontaneous ([rAgAtmikA])
devotional service, devotional service which is [rAgAnugA] will
be executed by them and thus spread. The form of the word
[pravartitA] has the ending [niSThA] (the past passive
participle) according to the [sUtra, A`saMsAyAM bhUta-vac ca]
("When indicating hopeful prediction, the past form may be
imitated"). "By good fortune," by the extreme good luck of the
people in general.

TEXT 26

diSTyA putrAn patIn dehAn

sva-janAn bhavanAni ca
hitvAvRNIta yUyaM yat
KrishnakhyaM puruSaM param

diSTyA-- by good fortune; putrAn-- sons; patIn-- husbands;

dehAn-- bodies; sva-janAn-- relatives; bhavanAni-- homes; ca--
and; hitvA-- leaving; avRNIta-- chose; yUyam-- you; yat-- the
fact that; Krishna-A`khyam-- named Krishna; puruSam-- the male
personality; param-- supreme.

TRANSLATION

It is most fortunate for us that you have left you sons,

husbands, bodily comforts, relatives and homes in favor of the
supreme male known as Krishna.
Sridhara SvAmI

[AvRNIta] means "you chose."

JIva GosvAmI

The specific manner in which their devotional service is

promulgated is thus, as stated in the verse beginning [diSTyA
putrAn].
VisvanAtha CakravartI

That you have given up your sons and so on, the objects of
possessiveness, and accepted the supreme male, named Krishna, as
your enjoyer is most fortunate; that is to say, it is by my own
great fortune.

TEXT 27

sarvAtma-bhAvo 'dhikRto
 bhavatInAm adhokSaje
viraheNa mahA-bhAgA
mahAn me 'nugrahaH kRtaH

sarva-A`tma-- wholehearted; bhAvaH-- love; adhikRtaH-- assumed

by qualification; bhavatInAm-- by you; adhokSaje-- for the
transcendental Lord; viraheNa-- through this mood of separation;
mahA-bhAgAH-- O most glorious ones; mahAn-- great; me-- to me;
anugrahaH-- mercy; kRtaH-- done.

TRANSLATION

You have rightfully earned the privilege of wholehearted love for the
transcendental Lord, O most glorious [gopIs]. Indeed, by exhibiting
your mood of separation you have shown me great mercy.

Sridhara SvAmI

[SarvAtma-bhAva] means "unalloyed devotion," and [adhikRta] means

"obtained." By my being shown the joy of love of Godhead a great
act of mercy has been done to me.
JIva GosvAmI

But your [bhAva,] which is wholehearted ([sarvAtmanA =

paripUrNatvena]), extending all the way to the stage of
[mahA-bhAva,] that pure love is carried out ([kRta]) for Lord
AdhokSaja; it is executed in an appropriate way, and thus, the
implication is, it brings Him under control. Therefore He has
gone far away from you. But in order to show me the
wonderfulness of such pure love, He has now again manifest Himself
among you, as you should understand; this he states in the words
beginning [viraheNa]. [ViraheNa] means "done by the separation."
VisvanAtha CakravartI

But how is it fortunate for you that we abandoned [dharma] to

chose the supreme male? This he answers in the verse beginning
[sarvAtma-]. Pure love for Sri Krishna, who is [adhokSaja,]
imperceptible to others, is difficult to attain in the first
place. You, however, have love ([bhAva]) which is wholehearted,
manifest in all its true aspects ([sarveNaiva svarUpeNa])
perfectly complete ([paripUrNa]), or in other words,
you possess [mahA-bhAva]. Just as the sun pervades everything by
the dissemination of its heat, and as the moon pervades everything by
the dissemination of its cool, so which ([bhAva]) reaches and
pervades ([atati = vyApnoti]) everyone with the dissemination of
its own religiousness. And furthermore, that [bhAva] is
wholehearted, incidentally revealing another of its
characteristics. This is as stated,

[anurAgaH sva-saMvedya-
dasAM prApya prakAsitaH
yAvad A`sraya-vRttiM syAd
bhAva ity abhidhIyate]

"When fully manifest [anurAga] becomes self-evident, it is called

[bhAva,] at least when it is a function of the subject of the
relationship (the devotee)."

This [mahA-bhAva,] moreover, is the seventh [vilAsa] of

[prema]. It belongs to your good selves, not to others, even the
goddess of fortune LakSmI. What is it like? It is [adhikRta,]
made the object of the fit candidate, meaning that the privilege
([adhikAra]) of having it was given by the Supreme Lord to you
[gopIs] alone, and not to any others. Therefore by this mood of
separation great kindness has been done to me, by my being shown
the various aspects of [mahA-bhAva,] such as [divyonmAda] and
[citra-jalpa]. If you had not experienced your separation then
Krishna would have never sent me. I, moreover, would never have
seen these wonderful things. In this way he describes the
extreme extent of His good fortune.

TEXT 28

srUyatAM priya-sandeso
bhavatInAM sukhAvahaH
yam A`dAyAgato bhadrA
ahaM bhartU rahas-karaH

srUyatAm-- please hear; priya-- of your beloved; sandesaH-- the

message; bhavatInAm-- for you; sukha-- happiness; A`vahaH--
bringing; yam-- which; A`dAya-- carrying; A`gataH-- have come;
bhadrAH-- good ladies; aham-- I; bhartuH-- of my master; rahaH--
of confidential duties; karaH-- the executor.

TRANSLATION

Please hear now, my good ladies, your beloved's message which

I, the confidential servant of my master, came here carrying for
you.
Sridhara SvAmI

For my master, Krishna, the executor of confidential duties

([rahas-karaH = rahasya-kArya-kartA]).
VisvanAtha CakravartI

But enough with praising us like this! You came here to pacify
us, so is there some message or something from Krishna you have
with you to quiet our unhappiness? If so, please speak it. In
reply he speaks the verse beginning [srUyatAm]. For my master,
Krishna, (I am) the executor of confidential duties ([rahas-karaH =
rahasya-kArya-kartA]).

TEXT 29

srI-bhagavAn uvAca
bhavatInAM viyogo me
na hi sarvAtmanA kvacit
yathA bhUtAni bhUteSu
khaM vAyv-agnir jalaM mahI
tathAhaM ca manaH-prANa-
bhUtendriya-guNAsrayaH

srI-bhagavAn uvAca-- the Supreme Lord said; bhavatInAm-- your;

viyogaH-- separation; me-- from Me; na-- is not; hi-- indeed;
sarva-A`tmanA-- complete; kvacit-- ever; yathA-- as; bhUtAni--
the physical elements; bhUteSu-- in all created beings; kham--
the ether; vAyu-agniH-- air and fire; jalam-- water; mahI--
earth; tathA-- so; aham-- I; ca-- and; manaH-- of the mind;
prANa-- vital air; bhUta-- material elements; indriya-- bodily
senses; guNa-- and of the primal modes of nature; A`srayaH--
present as their shelter.

TRANSLATION

The blessed Lord says, "You are never altogether separated from
Me, for just as the elements of nature-- ether, fire, air, water
and earth-- are always present in every created entity, so I am
present always within everyone's mind, life air and senses, as
well as in the physical elements and the basic modes of material
nature. I am, after all, the foundation of all creation.
Sridhara SvAmI

You have no separation from Me ([me = mayA saha]). Why?

(Because it is with Me, who am) [sarvAtmA,] the producer of the
substance of everything. Therefore I am present within all the of
natural products of creation, such as the mind and so forth,
entering within all of them, as stated with an analogy in the
words beginning [yathA]. In all (living) beings (are present)
the [bhUtas,] or [mahA-bhUtas,] the physical elements.
[VAvy-agniH] means fire together with air, or in other words,
fire and air. In the same way I am also present. The mind and
so on are the created manifestations ([kAryANi]), the modes of
nature are the cause, and I am present (in all of them) as their
basis ([A`srayatvena]).
JIva GosvAmI

The verse beginning [bhavatInAm:] Here the superficial

apparent meaning is in the form of philosophic knowledge,
arranged as such in order to conceal the confidential inner idea,
and serving as if to dispel sorrow in the ordinary, mundane
fashion. But, out of fear that this will be distasteful (to the
[gopIs]), (Krishna) has inserted a second meaning, full of
conclusions as to the authenticity of their experience of pure
love of Godhead.

And then, we should understand, out of His apprehension that

they might moreover reach such an extreme state of anxious
eagerness that in that state they would have no perception of Him
in His eternal form for pastimes (as Krishna personally), He
therefore without warning presented a third meaning in order to
immediately pacify them. Thus the first meaning is seen in the
commentary (of Sridhara SvAmI), and the third is shown in [Sri
Krishna-sandarbha].

Here, then, is the second meaning: Because My presence is

manifest everywhere for these ([gopIs]) who are feeling
separation, therefore in all circumstances ([sarvAtmanA =
sarvathA]) they are never separated from me. This is exemplified
by an analogy in the words beginning [yathA]. In the same way I
also have my shelter in your minds and so on and in your [guNas]
such as gentleness. Residing always in these places I manifest
Myself. This and more can be seen in [Sri Dasama-TippanI]
(SanAtana GosvAmI's commentary).
VisvanAtha CakravartI

Herein the first message is in the form of instructions in

philosophical knowledge, intended to make the most exalted
scholars aware of the unapproachable, great potency of their (the
[gopIs']) love. It is also meant for concealing the greatness of
their love to persons of foolish intelligence. Thus I (Krishna
speaks), to give this nectar of transcendental knowledge to the
[gopIs], have sent it with Uddhava, but not only has it proven
incapable of extinguishing the fire of their love, in fact it has
become itself consumed by that fire's heat. Thus just see the
power of their love! Even this [jnAna-yoga] conceived of in My
own mind and imparted by Me has proven useless, just as the
[karma-yoga] (I tried to instruct them in) at the beginning of
the [rAsa] dance; in this way He demonstrates to His
confidential, discriminating devotees the power of their love.
And at the same time He covered the true glories of their love
for fools who presume themselves great scholars, (making them
think) "The Supreme Lord, benefactor of all, has imparted
transcendental knowledge to the [gopIs,] who possess the highest
category of love for Him, to make it possible for them to attain
liberation."

It is because of the extreme confidentiality of this that in

such a manner He nourishes the wise devotees by bestowing upon
them the nectar of pure love, and He on the other hand cheats the
nondevotees by giving them intoxicating liquor. We may
understand that this passage of scripture behaves like the
incarnation MohinI in serving such a dual purpose.

Now we will take up the text of the verse at hand. "The

Supreme Lord said" are Uddhava's words. In this context the past
tense of the word "said" indicates that "Because the purport of
the statements of my Lord, who possesses the greatest
transcendental love, is incomprehensible to me, I express them in
the [parokSa] form." You are never separated from Me, so why are
you crying over and over again and wanting to die? Why (is there
no separation)? Because of (being) the Soul, the Supersoul of
all. I am indeed the Supersoul, and the evidence of this is given
by all revealed scriptures and all the great sages like Garga
Muni and demigods like VaruNa. Therefore I am present as the
Supersoul within your bodies, which means that you are never
separated from Me.

And this is just as when He was speaking instructions of

religious duty to them at the beginning of the [rAsa] dance and He
included within those words ideas in the conjugal mood to prevent
them from committing offense by censuring Him. Indeed, on the
following day His beloved [gopIs] reproachingly addressed Him,
"Dear Krishna, O most eminent of the lusty, why is that on the day
of the [rAsa] sports you instructed us in the principles of
religiosity?" In response He told them, "O uneducated girls, on
that day I was actually giving you instructions on how to engage
in loving association, but you foolish girls misunderstood it as
instruction on the subject of [dharma]." Saying this, Krishna then
explained the second meaning, as discussing conjugal union, of
such statements as [rajany eSA ghora-rUpA] ([BhAg.] 10.29.19).
Now in the same manner, at the end of His long stay apart from
them, (at the time) of future (re-)union, these [gopIs] are going
to tell Him, "O Lord of our lives, why did you, by means of
Uddhava, instruct us, who were suffering greatly from separation,
in philosophic knowledge?" Then, telling them "O inexpert girls,
I had Uddhava instruct you only in the methods of pure love. Why
did you take it as instruction in philosophy?", He will explain
to them the second meaning, full of the methodology of pure love,
of such statements as [bhavatInAM viyogo me]. Thus we may
interpret these words as containing this second meaning, imbued
with the methods of pure love of God, as follows:

Your separation from Me is not in a complete sense separation

([na sarvAtmanA]), but is only in terms of the body. Since the
word [A`tmA] refers to "body," "soul," "mind," and
"intelligence," and since pure love is a function of the [A`tmA,]
My [A`tmA,] in the sense of soul, intelligence, senses and so on
is still residing among you all, and it was merely My body which I
took to MathurA. In addition, your own souls, minds, intelligence
and senses dwell in Me alone, and only your bodies remain here in
Vraja. But I have been ascertained by all authorities in all
scriptures to be subservient to pure love. Therefore I am not
independent in the matter of love. In the mutual separation of
us, who possess pure love, our love itself, in the mood of
ecstatic [vipralambha,] is now desiring to increase itself
extremely. Therefore how will I be able to bring My body at this
time to Vraja, even though I am very anxious to do so? Rather,
[prema] itself will achieve its desired increase, exhibiting
itself in the mood of separation, and when it wishes to move on
to the stage of direct union, only then will I, subservient to
it, be obliged to bring My body to Vraja. With these words He
implies that even this bodily separation will in the future be
ended.

But I am present in all beings, since I am the ingredient cause

of creation, as He states in the words beginning [yathA]. Within
all beings, moving and nonmoving, are the [bhUtas,] the gross
physical elements ([mahA-bhUtAni]). And what are they? This He
answers by the words beginning [kham]. As fire together with air
([vAyv-agniH = vAyu-sahito 'gniH]) are present, so I, as the
cause of everything-- the products of creation such as the mind
and also the modes of nature which are their causes; thus I am
the shelter of everything by My being the supreme cause. In
other words, I am present in each and every thing, having entered
into them. As an alternate idea, "I take shelter of the mind,
life air, intelligence, senses and qualities such as the words,
of you, who are always meditating upon Me with pure love. Taking
shelter in each of these, I manifest Myself and thus am always
present."

TEXT 30

A`tmany evAtmanAtmAnaM
sRje hanmy anupAlaye
A`tma-mAyAnubhAvena
bhUtendriya-guNAtmanA

A`tmani-- within Myself; eva-- indeed; A`tmanA-- by Myself;

A`tmAnam-- Myself; sRje-- I create; hanmi-- I destroy;
anupAlaye-- I sustain; A`tma-- My own; mAyA-- of the mystic
potency; anubhAvena-- by the power; bhUta-- the material
elements; indriya-- the senses; guNa-- and the modes of nature;
A`tmanA-- comprising.

TRANSLATION

"Through Myself I create, sustain and destroy Myself within

Myself by the power of My personal energy, which comprises the
material elements, the senses and the modes of nature.
Sridhara SvAmI

But if You are the cause and also have entered within
everything, then wouldn't there be a duality of cause and effect?
In reply to this is spoken the verse beginning [A`tmani]. But
why does He who is eternally perfect assume the forms of creation
and so on? That is answered by the phrase [bhUtendriya-
guNAtmanA]. Or else, we may take the alternate reading
[buddhIndriya,] meaning that He assumes the form of those. But
why does He who is formless assume those forms? That question is
answered by the phrase [A`tma-mAyAnubhAvena].
VisvanAtha CakravartI

Furthermore, I am the doer (subject), agent (instrumental) and

also the object (accusative), as stated in this verse. Upon the
substratum ([adhiSThAne]) of Myself, through the cause of Myself
I create ([sRje = sRjAmi]) Myself in the form of the universe.
But Your form is ([sac-cid-Ananda]), and this form appears to be
different than that. To this He replies, that "I create in the
form of the [bhUtas] and so forth, which comprise the products
([anubhAvaH = kAryam]) of My personal ([A`tmanaH = mama]) MAyA or
energy. Because she is My external potency, thus this world has
its form after Me, rather than being identical with My personal
form ([mat-svarUpatvam]).

As an alternate explanation, in your minds ([A`tmani = manasi])

with endeavor ([A`tmanA = prayatnena]) I manifest ([sRjAmi =
A`virbhAvayAmi]) Myself ([A`tmAnam = svam]), and I maintain this
for a moment for the sake of conjugal union and other pastimes.
Then I make Myself disappear ([hanmi = antardhApayAmi]). By what
particular endeavor? By [A`tma-mAyA-prabhAva,] the power of
YogamAyA, I make My endeavor. What is that [A`tmAnam] like?
Conjoined with His "elements" ([bhUtas]), His limbs, senses, such
as His eyes and so on, and His qualities, such as beauty,
sweetness and cleverness. These [buddhi] and so on belong to His
[A`tmA,] and thus the compound which they comprise is expressed
in the singular number.

TEXT 31

A`tmA jnAna-mayaH suddho

vyatirikto 'guNAnvayaH
suSupti-svapna-jAgradbhir
mAyA-vRttibhir I`yate

A`tmA-- the soul; jnAna-mayaH-- comprising transcendental

knowledge; suddhaH-- pure; vyatiriktaH-- separate;
aguNa-anvayaH-- uninvolved in the reactions of the material
modes; suSupti-- in deep sleep; svapna-- ordinary sleep;
jAgradbhiH-- and waking consciousness; mAyA-- of the material
energy; vRttibhiH-- by the functions; I`yate-- is perceived.

TRANSLATION

The soul is composed of pure, transcendental knowledge. He is

distinct from everything material, uninvolved in the
entanglements of the modes of nature. But we can perceive this
soul through the various functions of the material energy, in the
three stages of consciousness known as deep sleep, sleep and
wakefulness.
Sridhara SvAmI
 But if the self comprises the physical elements and so on,
doesn't that impute imperfection to it? This is answered by the
verse beginning [A`tmA]. The [A`tmA] is, to the contrary, pure.
How is that? (It is) [aguNAnvaya,] meaning that it does not
become involved [anveti] with the modes. And why then is that?
(Because it is) aloof. And why is that? (Because it is) full of
knowledge, because its very identity is knowledge. But in the
egoistic conception the [A`tmA] is self-evidently manifest in
numerous different conditions, so where is its purity? This is
answered by the words beginning [suSupti]. It is experienced
through the functions of the mind, which is a product of MAyA,
namely the forms of [visva, taijasa] and [prAjna,] rather than
being experienced directly in its own right.
VisvanAtha CakravartI

But then how is that the people in general do not know Your
original, true identity? If such is asked, He answers that "My
original form, transcendental to the modes of nature, is
perceived everywhere as the indwelling Supersoul," in this verse.
The Self, the Supersoul, is composed of knowledge. This
knowledge is transcendental to the modes of nature, purely
spiritual, and even while using the modes comprised within itself
for creation and so on by its inconceivable potencies, it yet
remains pure, having no connection with those modes. And even
while dwelling within material bodies, the Supersoul remains
distinct ([vyatirikta]). Moreover, even though He is the
underlying controller ([adhiSThAtR]) of the modes of nature,
He does not become involved ([anveti]) with the modes.

But everyone can know Him by means of logical deduction, as

stated in the words beginning [suSupti]. [I`yate] means "is
known by deduction" ([anumIyate]). This is as stated, in one
version, [guNa-prakAsair anumIyate bhavAn]. ([BhAg.] 10.2.35,
[sattvaM na ced dhAtar idaM nijaM bhaved/ vijnAnam
ajnAna-bhidApamArjanam/ guNa-prakAsair anumIyate bhavAn/
prakAsate yasya ca yena vA guNaH:] "O Lord, cause of all causes,
if Your transcendental body were not beyond the modes of material
nature, one could not understand the difference between matter
and transcendence. Only by Your presence can one understand the
transcendental nature of Your Lordship, who are the controller of
material nature. Your transcendental nature is very difficult to
understand unless one is influenced by the presence of Your
transcendental form."). There is also the statement,

[bhagavAn sarva-bhUteSu
 lakSitaH svAtmanA hariH
dRsair buddhy-Adibhir draSTA
lakSaNair anumApakaiH]

([BhAg.] 2.2.35: "The Personality of Godhead Lord Sri Krishna is

in every living being along with the individual soul. And this
fact is perceived and hypothesized in our acts of seeing and
taking help from the intelligence.") In other words, I, the
A`tmA, am full of knowledge; even while situated here (in
MathurA), I possess superexcellent knowledge about your good
selves. That is to say that never at any time do I forget you.
Even though present here, I am free from any fault of associating
with the women of MathurA because I am aloof ([vyatiriktaH]);
this means that because I am pained by My separation from you
nothing else pleases Me.

This is because I am [guNAnvayaH], meaning that I am entangled

in ([anvemi]), I am always realizing by constant meditation, the
qualities of your beauty, your sweet sidelong glances and so on.
And you can also always perceive Me, who am in such as state, as
He states by the words beginning [suSupti]. Specifically, in
deep sleep My self is perceivable in the undifferentiated,
general condition of My form and qualities, in ordinary sleep the
specifics of these can be perceived, and in waking consciousness
My qualities can be perceived with the full manifestation of My
laughing, dancing and other characteristics of the sweet
enjoyment of direct association ([sambhoga-mAdhuryam]). In other
words, (in wakefulness) My Self is perceived ([I`yate =
anubhUyate]) directly.

TEXT 32

yenendriyArthAn dhyAyeta
mRSA svapna-vad utthitaH
tan nirundhyAd indriyANi
vinidraH pratyapadyata

yena-- by which; indriya-- of the senses; arthAn-- upon the

objects; dhyAyeta-- one meditates; mRSA-- false; svapna-vat--
like a dream; utthitaH-- having waken from sleep; tat-- that;
nirundhyAt-- one should bring under control; indriyANi-- the
senses; vinidraH-- wakeful; pratyapadyata-- they obtain.

TRANSLATION
 "By the agency of the mind one meditates on the objects of the
senses and the senses gain contact with these objects, in the
same way as a person who is just waking from sleep may continue
to meditate on a dream even though it is illusory. Therefore one
should bring the mind under control and wake up altogether from
his sleep.
Sridhara SvAmI

How is that (that the self is perceived through the functions

of MAyA)? Because when the mind is brought under control that
(the working of MAyA) ceases. Thus, in order to show how the
self is distinct (from matter), subjugation of the mind is
proposed in the verse beginning [yena]. Just as a man who has
gotten up (from sleep) meditates on a dream even though it is
false, in the same way by which mind one thinks about ([dhyAyet =
cintayet]) sense objects such as sound, even though they have
been rejected ([bAdhitAn api]). And by which (mind), through
meditating the senses can obtain (their objects, [pratyapadyata =
prApa]) . That mind one should bring under control ([nirundhyAt
= niyacchet]) diligently ([vinidraH = analasaH san]).
VisvanAtha CakravartI

This [jnAna-yoga] which has been imparted gives its fruit when
the mind is brought under control, and thus (this verse) proposes
subjugation of the mind. With which mind one meditates upon the
objects of the senses ([indriyArthAn = viSayAn]), just as a
person who had awaken ([utthitaH = prabuddhaH]) continues to
meditate on things which are nevertheless false, as if still
asleep ([svapna-vat = svapnaM yathA])-- that mind, and the senses
also, one should bring under control. After all, a person who is
attentive ([vinidraH = sAvadhAnaH]) gains this ([pratyapadyata]);
he can become endowed with knowledge ([pratipannaH = jnAnavAn]), as
is evidenced by the saintly behavior of persons in the past.

As an alternate explanation, awakened from stupor ([utthitaH =

mUrcchAtaH prabuddhaH]) persons like yourselves should reject
([nirundhyAt = tiraskuru]) as an unreliable source of knowledge
that mind by which they meditate on the objects of the senses
such as seeing Me, touching Me, drinking the nectar of My lips,
embracing Me and so on, which although real because they are
produced from My manifest appearance, are yet false like a dream.
This is because, giving up your sleeping condition ([vinidraH =
nidrA-rahitaH]), the senses of persons like yourselves, their
eyes and so forth, are clearly perceived ([pratyapadyata =
pratyakSata]), meaning that they appear without mascara, eye
coloring or sandalwood paste. I understand that for you who are
blinded by loving attraction and who in your excessive anxiety of
separation have lost all power of discrimination, even the
enjoyment enacted by Me with you as its object is considered (by
you) to be false, and that is for Me a cause of great
unhappiness. Therefore I have sent this message, which is
intended to convince you of the reality of all of these
(pastimes we performed).

TEXT 33

etad-antaH samAmnAyo
yogaH sAnkhyaM manISiNAm
tyAgas tapo damaH satyaM
samudrAntA ivApagAH

etat-- having this; antaH-- as its conclusion; samAmnAyaH-- the

entire Vedic literature; yogaH-- the standard system of [yoga;]
sAnkhyam-- the process of SAnkhya meditation, by which one learns
to discriminate between spirit and matter; manISiNAm-- of the
intelligent; tyAgaH-- renunciation; tapaH-- austerity; damaH--
sense control; satyam-- and honesty; samudra-antAH-- leading to
the ocean; iva-- as; A`pa-gAH-- rivers.

TRANSLATION

"This is the ultimate conclusion of all the [Vedas] according to

intelligent authorities, and, just as all rivers lead to the
ocean, it is also the end aimed at by the processes of [yoga,]
SAnkhya, renunciation, austerity, sense control and truthfulness.
Sridhara SvAmI

And this is sufficient to make one successful in life, as stated

in the verse beginning [etad-antaH]. That Vedic literature
([samAmnAyaH = vedaH]) whose end, whose consummation ([antaH =
samAptiH = phalam]), is this subjugation of the mind. In other
words, the [Vedas] lead to this conclusion ([tatra paryavasyati]).
[Yoga] is the eight-fold system, SAnkhya is the discriminating of
spirit from non-spirit, [tyAga] is [sannyAsa, tapaH] is following
one's prescribed duty ([sva-dharma]), and [dama] is the subduing
of the senses-- although these are differing paths, they all lead
to the same place, as shown by the analogy, just as rivers
([apagAH = nadyAH]) end up at the ocean.
VisvanAtha CakravartI
 All the methods described in all the scriptures are meant for
bringing about this control of the mind, as stated in the verse
beginning [etad-antaH]. The entire [Vedas] ([samAmnAyaH =
sampUrNo vedaH]) have this control of the mind as their end,
their culmination. In other words, they lead to this conclusion.
(The next three sentences repeat Sridhara SvAmI.)

An alternative explanation is that "In the same way as when the

mind is brought under control one transcends material existence,
so it is by bringing the mind under control that your good selves
can transcend your separation from Me." In other words, "The mind
makes you perceive your association with Me as illusory even
though it is real." The basic idea in both these interpretations
is the same.

TEXT 34

yat tv ahaM bhavatInAM vai

dUre varte priyo dRsAm
manasaH sannikarSArthaM
mad-anudhyAna-kAmyayA

yat-- the fact that; tu-- however; aham-- I; bhavatInAm-- from

your; vai-- indeed; dUre-- far away; varte-- am situated;
priyaH-- who am dear; dRsAm-- from the eyes; manasaH-- of the
mind; sannikarSa-- of the attraction; artham-- for the sake;
mat-- upon Me; anudhyAna-- for meditation; kAmyayA-- out of the
desire.

TRANSLATION

"But actually the reason why I, who am the beloved object of

your eyes, have placed myself so far from you, is that I desire
to increase your meditation upon Me and thus draw your minds
closer to Me.
Sridhara SvAmI

But why are you teasing us with knowledge of the self as if

we were someone else? We, rather, are unable to tolerate the
separation of You, who are the embodiment of all beauty and are
ornamented all good qualities. If they make this objection, He
replies with the verse beginning [yat tv aham]. That I remain
far from your sight is for the purpose of (increasing) your
meditation on Me, and that meditation is meant for drawing the
mind's attraction ([manasaH sannikarSam]).

VisvanAtha CakravartI

"Dear Uddhava, you have simply inflamed us twice over with this
message. Therefore should we call the sender of this message
ignorant of what is a proper time, place and participant of
action, or should we criticize you instead for being so
thoughtless? Who, indeed, is going to buy this knowledge of
Brahman in this land of Vraja? Who will buy this knowledge, the
idea of which you have brought from so far away? Are these
cowherd women, who have been drinking the nectar of Sri Krishna's
beauty from their very births, going to now drink the [nIm] sap
of [brahma-jnAna]? Better that the women of this place give up
their lives if only such an abominable thing is available as
food; better they die without eating any of it. Just listen, you
great fool, just listen! This knowledge of Brahman is indeed the
medicinal herb, found in the leaf huts of the hearts of the great
sage-physicians, which cures the disease of material existence.
But how is it supposed to be the prescription for the grave
disease of love for Krishna? Perhaps these physicians had taken
some opportunity to investigate this disease, and after learning
the science of medicine from SAndIpani Muni taught the same to
you, Uddhava, and then sent you to us with the herbal cure for
subduing the great fever of [prema]. Well, go now, Uddhava; we
are sending you to Him (Krishna) with this same medicine. When He
drinks it He will experience the cessation of the fever of love for
us. Make sure that every last trace of this fever is eradicated.
As for us, let our great fever of [prema] remain with us for
hundreds of lifetimes. And if you have no such herb with you,
(then what can be done?) Alas, can even the floods of water that
will put out a forest fire extinguish the fire of lightning? Is
there anything at all favorable for us in this message, and if
so, what is it supposed to mean? Or are these words just a
meaningless jumble? We cannot place any faith in them."

When the [gopIs] speak thus, Uddhava answers, "My dear

mistresses ([svAminyaH]), hear me for just one moment. I have
brought you another message apart from this knowledge of
Brahman." They show themselves willing to hear, and then he
relates to them Krishna's statements in the words beginning [yat tv
aham]. That I who am so attractive to your eyes am now situated
far away from those eyes is simply out of My desire to increase
your meditation on Me. That meditation, furthermore, is for
drawing your minds toward Me. Therefore even now I remain near
your minds.

The following is also implied simultaneously: You [gopIs] are

also very dear to My eyes, and thus since you are now stationed
far from My eyes, please remain near to My mind.

Thus it is deduced that an object of attraction is far from the

mind when it is in the vicinity of one's eyes and near the mind
when it is far from the eyes. In this case, since between the
mind and the eyes the mind is more important, consequently My
desire is to be near the mind, and that should be your desire as
well.

TEXT 35

yathA dUra-care preSThe

mana A`visya vartate
strINAM ca na tathA cetaH
sannikRSTe 'kSi-gocare

yathA-- as; dUra-care-- being situated far away; preSThe-- a

lover; manaH-- the minds; A`visya-- becoming absorbed; vartate--
remain; strINAm-- of women; ca-- and; na-- not; tathA-- so;
cetaH-- their minds; sannikRSTe-- when he is near; akSi-gocare--
present before their eyes.

TRANSLATION

When their lovers are far away, women think of them more than
when they are present before them.

Sridhara SvAmI

This is corroborated by the three verses beginning [yathA

dUra-care].
VisvanAtha CakravartI

This is corroborated with an example of the experience of women

and men, in the verse beginning [yathA]. By the use of the word
"and" in the phrase [strINAM ca,] it is implied that also the
minds of men do not become so absorbed in a beloved woman when
she is present before their eyes ([sannikRSTAyAm = akSi-gocarI-
bhUtAyAm]) as when she is far away.

TEXT 36

mayy A`vesya manaH kRtsnaM

vimuktAseSa-vRtti yat
anusmarantyo mAM nityam
acirAn mAm upaiSyatha

mayi-- in Me; A`vesya-- absorbing; manaH-- your minds; kRtsnam--

entire; vimukta-- having given up; aseSa-- all; vRtti-- its functions;
yat-- because; anusmarantyaH-- remembering; mAm-- Me; nityam-- constantly;
acirAt-- soon; mAm-- me; upaiSyatha-- you will obtain.

TRANSLATION

"Because your minds are totally absorbed in thought of Me and

have given up all other engagement, you are able to remember Me
always and so will very soon have Me again in your presence.

VisvanAtha CakravartI

Dear Uddhava, you should now put this message back in the
envelope of your heart. When, in the future, Krishna removes
Himself from the sight of those women whom He is now enjoying,
then you should give this (message) to them. The women of Vraja
are not at this time its right recipients. For those who
previously beheld Krishna when He was present in Vraja, now that
that He is far from their sight each minute passes like an entire
age, and thus with each such minute their thousand-fold feelings
of separation make their minds thousands of times more drawn
toward Him.

When the [gopIs] speak thus sarcastically, Uddhava says in

reply: My dear mistresses, if you don't like this one, then just
hear from me this other message I have. I have brought many
different messages with Me. Speaking thus, he again relates to
them Krishna's statements in the verse beginning [mayi].

Such a mind that has completely ([viseSeNa]) given up ([muktAH

= tyaktAH]) such objects as home, children and so on, as well as
all of its own workings, and has absorbed itself in Me, Krishna--
that you have such a mind and are always remembering Me means
that very soon obtain Me ([eSyatha prApsyatha]) in your presence
([upa sva-samIpe]).

TEXT 37

yA mayA krIDatA rAtryAM

vane 'smin vraja A`sthitAH
alabdha-rAsAH kalyANyo
mApur mad-vIRya-cintayA

yAH-- which women; mayA-- with Me; krIDatA-- who was sporting;
rAtryAm-- during the night; vane-- in the forest; asmin-- this;
vraje-- in the village Vraja; A`sthitAH-- remaining; alabdha--
not experiencing; rAsAH-- the [rAsa] dance; kalyANyaH--
fortunate; mA-- Me; A`puH-- they achieved; mat-vIRya-- upon My
valorous pastimes; cintayA-- by meditating.

TRANSLATION

"Those [gopIs] who were forced to remain in the cowherd village

and therefore could not join the [rAsa] dance to sport with Me
during the night in this forest nonetheless obtained Me by
meditating on My valorous pastimes."
Sridhara SvAmI

If some propose that "you will obtain" refers only to "the

sweetness" (of remembering Krishna), He retorts with the verse
beginning [yAH]. O auspicious ladies, those who, held back by
their husbands, were unable to experience sporting with Me in the
forest-- they at that time obtained ([A`puH = prApuH]) Me ([mA =
mAm]).
VisvanAtha CakravartI

In this context, those of you [gopIs] who previously were kept

prisoner in your homes are yourselves examples of this, as stated
in the verse beginning [yAH]. Those who were unable to
experience sporting with Me in the night in this forest of
VRndAvana. Why? Because they remained in Vraja, being
restrained, it is implied, by their husbands. Although they
wanted to die because their desires could not be fulfilled and
because of the great torment of separation from Me, still they
were fortunate ([kalyANyaH = kalyANa-vatyaH]) and, thus remaining
alive, attained Me by remembering My prowess. In other words, I
appeared directly before them and began to enjoy pastimes with
them while in Vraja during that night. And on another night they
were able to join in the [rAsa] dance.
___ TEXT 38

srI-suka uvAca
evaM priyatamAdiSTam
A`karNya vraja-yoSitaH
tA U`cur uddhavaM prItAs
tat-sandesAgata-smRtIH

srI-sukaH uvAca-- Sukadeva GosvAmI said; evam-- in this

fashion; priya-tama-- given by their beloved (Krishna); A`diSTam--
the instructions; A`karNya-- hearing; vraja-yoSitaH-- the women
of Vraja; tAH-- they; U`cuH-- said; uddhavam-- to Uddhava;
prItAH-- satisfied; tat-- by that; sandesa-- message; A`gata--
having returned; smRtIH-- their memories.

TRANSLATION

Sukadeva GosvAmI said: Hearing this message from their

beloved Krishna, the women of Vraja regained their external memory.
They expressed their satisfaction with Uddhava by addressing him
as follows.

Sridhara SvAmI

They whose memory returned because of his message. Here (in

the word [tat-sandesAgata-smRtIH]) the accusative case is used in
the sense of the nominative.
VisvanAtha CakravartI

Those who had been trapped in their houses spoke. They whose
memory returned because of this message. Here the accusative
case is poetic license of the sages. Remembering, "Yes! It is
true that during that night we enjoyed with Him," they cited
their own experience as evidence and became satisfied with
Uddhava. Thus they enquired from Uddhava in the manner of
ordinary dealings ([laukika-rItyA]).

TEXT 39

gopya U`cuH
diSTyAhito hataH kaMso
yadUnAM sAnugo 'gha-kRt
diSTyAptair labdha-sarvArthaiH
 kusaly A`ste 'cyuto 'dhunA

gopyaH U`cuH-- the [gopIs] said; diSTyA-- fortunately; ahitaH--

the enemy; hataH-- has been killed; kaMsaH-- King KaMsa;
yadUnAm-- for the Yadus; sa-anugaH-- together with his brothers;
agha-- of suffering; kRt-- the creator; diSTyA-- fortunately;
A`ptaiH-- with His well-wishers; labdha-- who have attained;
sarva-- all; arthaiH-- their desires; kusalI-- happily; A`ste--
is living; acyutaH-- Lord Krishna; adhunA-- at present.

TRANSLATION

The [gopIs] said: It is very good that our enemy KaMsa, the
creator of so much suffering for the Yadus, has now been killed
along with his brothers, and that Lord Acyuta is living happily
in the company of his well-wishing friends and relatives, whose
ever desire is now fulfilled.
Sridhara SvAmI

The enemy ([ahitaH = satruH]) of the Yadus, the giver of misery

([agha-krt = duHkha-daH]). [DiSTyA] means "to our happiness"
([A`nande]). [A`ptaiH] means "with those whom He obtained"
([prAptaiH]), or else "with well-wishers" ([hitaiH]).
VisvanAtha CakravartI

[DiSTyA] means "it is well" ([bhadram]), and [ahita] means

"enemy."

TEXT 40

kaccid gadAgrajaH saumya

karoti pura-yoSitAm
prItiM naH snigdha-savrIDa-
hAsodArekSaNArcitaH

kaccit-- perhaps; gada-agrajaH-- Krishna, the elder brother of

Gada; saumya-- O gentle (Uddhava); karoti-- is generating; pura--
of the city; yoSitAm-- for the women; prItim-- satisfaction;
naH-- which belongs to us; snigdha-- affectionate; sa-vrIDa-- and
bashful; hAsa-- with smiles; udAra-- broad; I`kSaNa-- by their
glances; arcitaH-- worshiped.

TRANSLATION
 Gentle Uddhava, is the elder brother of Gada now bestowing on
the women of the city the pleasure which actually belongs to us?
Is He receiving the worship of their affectionate and bashfully
smiling glances?

Sridhara SvAmI

Others speak the verse beginning [kaccit]. Is He perhaps

showing the affection that is for us, meant to be shown to us
([naH = asmAkaM karaNIyAm]), to the women of the city? Worshiped
by them, or else by us, with broad glances which are affectionate
and exhibit bashful smiles.
VisvanAtha CakravartI

Others speak jealously in the verse beginning [kaccit]. The

name GadAgraja indicates, since Gada is the first son of
DevarakSitA (DevakI's sister, also married to Vasudeva), that He
(Krishna) was now thinking Himself the son of DevakI, thus becoming
his (Gada's) brother, by which they imply that His connection
with Gokula has slackened. That glance which belongs to us
([naH = asmAkam]) and is affectionate and broad with bashful
smiles, is worshiped by us; is it now generating satisfaction for
the women of the city? Is He honoring them with His bold
glances? Siva, Siva! Although (that glance) is meant to be
worshiped by us, it has become their worshiper. This, they imply,
is our great misfortune.

TEXT 41

kathaM rati-viseSa-jnaH
priyas ca pura-yoSitAm
nAnubadhyeta tad-vAkayir
vibhramais cAnubhAjitaH

katham-- how; rati-- of conjugal dealings; viseSa-- in all the

special aspects; jnaH-- the expert; priyaH-- the darling; ca--
and; pura-yoSitAm-- of the women of the city; na anubadhyeta--
will not become bound; tat-- by their; vAkayiH-- words;
vibhramaiH-- bewildering gestures; ca-- and; anubhAjitaH--
constantly worshiped.

TRANSLATION
 How can He, the best expert in all kinds of conjugal dealings
and the dearmost of all the city women, who worship Him
constantly, fail to be captivated by their words and alluring
gestures?

Sridhara SvAmI

Others speak the verse beginning [katham]. Worshiped

([anubhAjitaH = pUjitaH]) by their words and their bewildering
gestures ([vibhramaiH]).
VisvanAtha CakravartI

Ah, foolish girls! Why are you asking like this? There is no
doubt at all in this matter, as others of them speak
sarcastically with concealed anger, in the verse beginning
[katham]. He, being expert in the particulars of conjugal
dealings, now belongs to the women of the city. So how will He
not become attached to them? Worshiped by their words and
similar bewildering gestures and also constantly worshiping them;
in other words, by worshiping Him they make Him worship them.

Therefore we village women have no special conjugal attraction

([rati- viseSam] to offer Him, the most exalted person. We do
not know such favorable words and gestures. Thus you should be
sure that when He obtains them He will abandon us. This they
imply in their inquiry.

TEXT 42

api smarati naH sAdho

govindaH prastute kvacit
goSThi-madhye pura-strINAM
grAmyAH svaira-kathAntare

api-- moreover; smarati-- remembers; naH-- us; sAdho-- O pious

one; govindaH-- Krishna; prastute-- brought up in discussions;
kvacit-- ever; goSThi-- the assembly; madhye-- within;
pura-strINAm-- of the women of the city; grAmyAH-- village girls;
svaira-- free; kathA-- conversation; antare-- during.

TRANSLATION

And does Govinda ever mention us in His conversations with the

assembled ladies of the city, O saintly one? Does He say
anything about us village girls in the random course of His talks
with them?

Sridhara SvAmI

And yet others speak: What is the use of this worrying? Does
He sometimes find the occasion to remember us? [GrAmyAH] means
unsophisticated ([avidagdhAH]).
VisvanAtha CakravartI

The verse beginning [api:] Dear friends, for sure He has

abandoned us simply because we deserve to be abandoned. Yet
still, even though we are the most insignificant women in the
world and have been left aside after being enjoyed, do we ever
enter into His memory on account of some good quality of ours or
even some fault? This they ask, and others speak the words
[avidagdhAH,] meaning unsophisticated. During random
conversations, during conversations consisting of singing,
joking, riddle-making and so on. For example, "My dear women of
the city, the kind of singing and so on which you know the [gopIs] in
My home village hardly know anything about." Or else, "They do
not know about (these things) because they are village girls."
Does He ever refer to us in such a way?

TEXT 43

tAH kiM nisAH smarati yAsu tadA priyAbhir

vRndAvane kumuda-kunda-sasAnka-ramye
reme kvaNac-caraNa-nUpura-rAsa-goSThyAm
asmAbhir I`Dita-manojna-kathaH kadAcit

tAH-- those; kim-- whether; nisAH-- nights; smarati-- He

remembers; yAsu-- in which; tadA-- then; priyAbhiH-- with His
beloved girlfriends; vRndAvane-- in the VRndAvana forest;
kumuda-- because of the lotuses; kunda-- and jasmines; sasAnka--
and because of the moon; ramye-- attractive; reme-- He enjoyed;
kvaNat-- jingling; caraNa-nUpura-- (where) the ankle bells;
rAsa-goSThyAm-- in the party of the [rAsa] dance; asmAbhiH-- with
us; I`Dita-- glorified; manaH-jna-- charming; kathaH-- whose
speaking; kadAcit-- ever.

TRANSLATION
 Does He ever remembers those nights in the VRndAvana forest,
made charming by the appearance of the lotus and jasmine flowers
and of the moon, when He whose every word is glorified
took pleasure with Us, His dear girlfriends, in the circle of the
[rAsa] dance, resounding with the jingling of ankle bells?

Sridhara SvAmI

Others speak the verse beginning [tAH kim]. In VRndAvana,

charming with the lotuses, jasmines and the moon. In the
assembly of the [rAsa] dance, where the ankle bells jingled,
in the company of us, His beloveds, He whose charming conversations
were worshiped (by us). Those nights during which He took
pleasure-- does He remember them, or perhaps not?
VisvanAtha CakravartI

My dear, dear [gopIs,] enough of these crooked words, and

enough with these condemnations of those ladies and of Him! Why
don't you speak straightforwardly? Due to the skillfulness of
other women and our own misfortune He may indeed forget us, but
how can He have forgotten His own place of residence? This idea
other [gopIs] speak tearfully in the verse beginning [tAH].

(In the VRndAvana forest) which was charming because of the

entire bank (of the YamunA) in the VRndAvana forest appearing
white due to the lotuses, jasmines and the moon. In that
assembly of the [rAsa] dance where the ankle bells jingled He
enjoyed together with us, His beloved girlfriends. Whose
conversation was praised ([I`DitaH = stutaH]) by the wives of the
demigods, who were travelling above in their airplanes. Thus
these women of the city are just useless. What do they know in
MathurA, anyway? Where is there such a riverbank as this? How
would they know the varieties of dancing, singing and playing on
instruments which please Him, and what do they know of how to
construct crowns, apply ointments, string garlands and tie
garments? So by Krishna's remaining in MathurA, the sun of His
happiness will set altogether. And we, thinking of how He is
deprived of happiness, will simply die of misery. If there
were some women there who knew how to give pleasure to Him as we
do, then we would have heard that He is enjoying the [rAsa]
dance, flute playing and other sports in their company. If that
were the case we would remain happy even in our separation.

Such is the unspoken subtle implication of this verse.

 TEXT 44

apy eSyatIha dAsArhas

taptAH sva-kRtayA sucA
sanjIvayan nu no gAtrair
yathendro vanam ambudaiH

api-- further; eSyati-- will He come; iha-- here; dAsArhaH--

Krishna, the descendant of DasArha; taptAH-- who are tormented;
sva-kRtayA-- by His own doing; sucA-- with sorrow; sanjIvayan--
bringing back to life; nu-- perhaps; naH-- us; gAtraiH-- with
(the touch of) His limbs; yathA-- as; indraH-- Lord Indra;
vanam-- a forest; ambudaiH-- with clouds.

TRANSLATION

And will that descendant of DasArha return here to restore to

life by the touch of His limbs those now tormented by the sorrow
He Himself has caused? Will He save us just as Lord Indra
revives a forest with his water-bearing clouds?

Sridhara SvAmI

Will He perhaps ([kiM nu]) come here to bring back to life with
the touch of His hand and so on us who are tormented by pain on
His account?
VisvanAtha CakravartI

My dear friends, therefore Krishna, being distressed, will very

soon return from that city. Others, hoping thus for His return,
consider the possibility in the verse beginning [api]. (The rest
repeats Sridhara SvAmI.)

TEXT 45

kasmAt Krishna ihAyAti

prApta-rAjyo hatAhitaH
narendra-kanyA udvAhya
prItaH sarva-suhRd-vRtaH

kasmAt-- why; KrishnaH-- Krishna; iha-- here; A`yAti-- will come;

prApta-- having attained; rAjyaH-- a kingdom; hata-- having
killed; ahitaH-- his enemies; nara-indra-- of kings; kanyAH-- the
daughters; udvAhya-- after marrying; prItaH-- happy; sarva-- by
all; suhRt-- His well-wishers; vRtaH-- surrounded.

TRANSLATION

But why should Krishna come here after attaining an entire

kingdom, after killing His enemies and marrying many princesses?
He is perfectly satisfied there in the company of all His friends and
well-wishers.

Sridhara SvAmI

Others speak the verse beginning [kasmAt]. Because He had no

where else to go, previously He resided here, but now He has
acquired great opulence, so why would He come here?
VisvanAtha CakravartI

Hearing these, other ([gopIs]), who are of the "left-wing"

nature, speak: "O friends, what happiness does Krishna derive from
the [rAsa] dance and so on? Foolish girls, you do not know
anything! Listen from us about what kind of pleasure actually
suits Him." Expressing themselves in such crooked words, they
speak the verse beginning [kasmAt].

Here He has to undergo the hardships of tending the cows, and

there He has attained a kingdom. Here He is with members of the
cowherd caste and there He is in the company of royal attendants.
So what happiness (does He enjoy here)? Here He is a cowherd
boy, but there He is a king.

He gets married, that is to say, at sometime. This should be

understood as Krishna's marrying RukmiNI while living in MathurA in
some other day of BrahmA, according to the [PurANas]. We also
hear in the [GopAla-tApanI UpaniSad,] in the section beginning
with the phrase [prApya mathurAm,] the statement [rAmAniruddha-
pradyumnaiH rukmiNyA sahito vibhuH].

TEXT 46

kim asmAbhir vanaukobhir

anyAbhir vA mahAtmanaH
srI-pater A`pta-kAmasya
 kriyetArthaH kRtAtmanaH

kim-- what; asmAbhiH-- with us; vana-- of the forest; okobhiH--

residents; anyAbhiH-- with other women; vA-- or; mahA-AtmanaH--
for the exalted personality (Krishna); srI-- of the goddess of
fortune; pateH-- the husband; A`pta-kAmasya-- whose desires are
already fulfilled in total; kriyeta-- is to be served; arthaH--
purpose; kRta-A`tmanaH-- for Him who is complete in Himself.

TRANSLATION

What purpose does this exalted Krishna have with us forest

dwellers or indeed for any other women? He is the husband of the
goddess of fortune herself. All His desires are automatically
fulfilled, for He is perfect and complete within Himself.
Sridhara SvAmI

Others express the spiritual idea ([paramArtham]) in the verse

beginning [kim asmAbhiH]. For the [mahAtmA,] the [dhIra,] what
purpose is served by us forest dwellers or else by others,
princesses? Furthermore, for the master of the goddess of
fortune, and what to speak of even that, for Him who is innately
satisfied in the achievement of all desires and who is therefore
[kRtAmA] or complete ([pUrNa]), what purpose is served? None at
all.
VisvanAtha CakravartI

My dear companions, give up this jealousy and enmity toward

Krishna, who is completely devoid of love. Others, speaking thus,
describe how He is indifferent to everything, in this verse
beginning [kim].

But, it may be questioned, since He is the master of the

goddess of fortune, doesn't He in fact have love (for her)? No,
because He is [A`pta-kAma] and [kRtAmtA;] for Him who is by
nature complete there is no purpose to be fulfilled with her.
The [Amara-kosa] states, [yuga-paryaptayoH kRtam] ("The word
[kRtam] can indicate an age or else the idea of completeness.")
[ParyApti] is the same as [paripUrNatA]. And thus also there is
not even any princess who is worth marrying Him, which is a
confidential fact that is being subtly implied to Uddhava.

TEXT 47

paraM saukhyaM hi nairAsyaM

 svairiNy apy A`ha pingalA
taj jAnatInAM naH kRSNe
tathApy A`sA duratyayA

param-- the highest; saukhyam-- happiness; hi-- indeed;

nairAsyam-- indifference; svairiNI-- unchaste; api-- although;
A`ha-- stated; pingalA-- the prostitute PingalA; tat-- of that;
jAnatInAm-- who are aware; naH-- for us; kRSNe-- focused on
Krishna; tathA api-- nevertheless; A`sA-- the hope; duratyayA-- is
impossible to transcend.

TRANSLATION

Indeed the highest source of happiness is renunciation, as even

the prostitute PingalA has declared. Yet even though we are well
enough aware of this, we find it impossible to give up our hopes
of attaining Krishna.

Sridhara SvAmI

Since the association of Krishna is unattainable for us, it is

causing us anxiety. Therefore the highest happiness is
detachment, yet that also is very difficult to carry out, as they
state in the verse beginning [paraM saukhyam]. [SvairiNI] means
unchaste ([kAma-cAriNI]).
VisvanAtha CakravartI

Then, one might say, the desire of attaining Him should be

given up. No, that is in all circumstances impossible to give up,
as they state in the verse beginning [param]. Nevertheless, the
hope that has Krishna as its object is difficult to put aside for
everyone. PingalA had desires for other men and thus, they
imply, she was able to give up that hope (for attaining Krishna).

TEXT 48

ka utasaheta santyaktum
uttamaHsloka-saMvidam
anicchato 'pi yasya srIr
angAn na cyavate kvacit

kaH-- who; utasaheta-- can bear; santyaktum-- to give up;

uttamaH-sloka-- with Lord Krishna; saMvidam-- intimate talks;
anicchataH-- not wanted; api-- even though; yasya-- whose; srIH--
the supreme goddess of fortune; angAt-- the body; na cyavate--
does not let go of; kvacit-- ever.

TRANSLATION

Who possibly has the strength to give up indulging in intimate

talks with Lord UttamaHsloka? Goddess Sri, even if He shows
no interest in her, never lets go of her place on His chest.

Sridhara SvAmI

[SaMvidam] means "private talks" ([ekAnta-vArtAm]).

VisvanAtha CakravartI

Furthermore, a greedy person may be able or not to attain the

object he hankers after, but still he cannot summon the strength
to give up His eagerness for it, as they state in the verse
beginning [kaH]. Who can bear to give up the experience of the
beauty, sweetness and so on ([saMvidam = saundarya-mAdhuryAdy-
upalabdhim]) of UttamaHsloka, Krishna? No one at all. Although He
disregards the goddess of fortune, goddess Sri, LakSmI, never
lets go of, goes away from, His chest, where she is present in
the form of a line.

TEXT 49

saric-chaila-vanoddesA
gAvo veNu-ravA ime
sankarSaNa-sahAyena
kRSNenAcaritAH prabho

sarit-- rivers; saila-- hills; vana-uddesAH-- and areas of the

forest; gAvaH-- cows; veNu-ravAH-- flute sounds; ime-- all these;
sankarSaNa-- Lord BalarAma; sahAyena-- whose companion; kRSNena--
by Krishna; A`caritAH-- utilized; prabho-- O master (Uddhava).

TRANSLATION

Dear Uddhava Prabhu, all these rivers, hills, corners of the

forest, cows and sounds of the flute were enjoyed by Krishna when
He was here in the company of SankarSaNa.
Sridhara SvAmI

Furthermore, it is not that this unhappiness will cease when we

forget Him, since such (forgetfulness) is also impossible for
us, as stated in the three verses beginning [saric-chaila].
[A`caritAH] means "resorted to" ([sevitAH]).
JIva GosvAmI

The flute sounds which are now being produced by some persons
or other. The word [ime] implies that the sounds (that Krishna
originally produced) are being manifest to their sensory
perception by revelation ([sphUrtyA]) as if directly heard.

TEXT 50

punaH punaH smArayanti

nanda-gopa-sutaM bata
srI-niketais tat-padakair
vismartuM naiva saknumaH

punaH punaH-- again and again; smArayanti-- they remind;

nanda-gopa-sutam-- of the son of Nanda, the cowherd king; bata--
certainly; srI-- divine; niketaiH-- having markings; tat-- His;
padakaiH-- because of the footprints; vismartum-- to forget; na--
not; eva-- indeed; saknumaH-- are we able.

TRANSLATION

All these remind us constantly of the son of Nanda, king of the

cowherds. Indeed Krishna's visible footprints, marked with divine
symbols, prevent us from ever forgetting Him.

JIva GosvAmI

The phrase [punaH punaH] tacitly implies that even though their
remembrance is never interrupted, particular aspects of their
remembrance of Him become again and again enhanced extremely.
VisvanAtha CakravartI

Furthermore, only by forgetting Him will this hope actually

diminish, but that will never happen to us, as stated in the
three verses beginning [sarit] (Texts 49-51). [A`caritAH] means
"resorted to" ([sevitAH]), utilized regularly ([anusIlitAH]).
Having divine markings of flag, thunderbolt and so on, present on
the stones, etc.

TEXT 51

gatyA lalitayodAra-
hAsa-lIlAvalokanaiH
mAdhvyA girA hRta-dhiyaH
kathaM taM vismarAma he

gatyA-- by His gait; lalitayA-- charming; udAra-- with

generous; hAsa-- smiles; lIlA-- playful; avalokanaiH-- by His
glances; mAdhvyA-- honeylike; girA-- by His words; hRta-- stolen;
dhiyaH-- whose hearts; katham-- how; tam-- Him; vismarAma-- we
can forget; he-- indeed.

TRANSLATION

Indeed how can we forget Him when our hearts have been stolen
away by His charming walk, the playful glances which display His
generous smiles and His honeylike words?
Sridhara SvAmI

O Uddhava, how can we forget Him?

TEXT 52

he nAtha he ramA-nAtha
vraja-nAthArti-nAsana
magnam uddhara govinda
gokulaM vRjinArNavAt

he nAtha-- O master; he ramA-nAtha-- O master of the goddess of

fortune; vraja-nAtha-- O master of the cowherd village; A`rti--
of suffering; nAsana-- O destroyer; magnam-- submerged; uddhara--
uplift; govinda-- O Govinda; gokulam-- Gokula; vRjina-- of
distress; arNavAt-- from the ocean.

TRANSLATION

O master, O master of the goddess of fortune, O master of

Vraja! O destroyer of all suffering, Govinda, please uplift Your
Gokula, which is submerged in the ocean of distress.
VisvanAtha CakravartI

But then, it may be proposed, you should just go somewhere

other than these rivers and so on, cover your eyes with your
garments, utilize your intelligence to lead your minds to some
other thought and thus forget Him. This they answer, with the
idea that "We do not have our intelligence because He has taken
it away," in the verse beginning [gatyA].

[MAdhvyA] means "sweet" ([madhurayA]). "O Uddhava," and then,

disregarding even Uddhava in their extreme distress, they turn
toward MathurA and address Krishna Himself with humble cries, in
this verse. O Krishna, O attractor of the minds of even us who are
unworthy, O master of the goddess of fortune, we also need to be
mastered. O great reservoir of amazing sweetness and tasteful
loving reciprocations, O [vraja-nAtha,] meaning that Vraja seeks
Your shelter. O destroyer of distress, indicating that
"previously, by holding up Govardhana Hill, You eradicated the
distress created by Indra." Now, however, we are in an ocean of
trouble that is in all ways greater because of our separation
from You, so please come of Your own accord and save Gokula,
which is about to meet destruction either this very day or else
tomorrow. O Govinda, please take possession ([vindasva]) of Your
own cows ([gavIH]), whose grazing needs to be supervised by You.
Enough, they thus imply, with this sending of messengers!

TEXT 53

srI-suka uvAca
tatas tAH Krishna-sandesair
vyapeta-viraha-jvarAH
uddhavaM pUjayAM cakrur
jnAtvAtmAnam adhokSajam

srI-sukaH uvAca-- Sri Sukadeva GosvAmI said; tataH-- then;

tAH-- they; Krishna-sandesaiH-- by the messages from Krishna;
vyapeta-- removed; viraha-- of their separation; jvarAH-- the
fever; uddhavam-- Uddhava; pUjayAm cakruH-- worshiped;
jnAtvA-- recognizing him; A`tmAnam-- Himself; adhokSajam-- as the
Supreme Lord.

TRANSLATION

Sukadeva GosvAmI continued: Relieved of the fever of

separation by Lord Krishna's messages, the [gopIs] then worshiped
Uddhava, recognizing him as nondifferent from their Lord.
Sridhara SvAmI

Knowing Him to be Sri Krishna, the transcendental Lord, and also

knowing Him to be their own self.
JIva GosvAmI

When thus, to external appearances, their pangs of separation

had been mitigated, he once again had them hear the messages of
his master; with this idea in mind is spoken the verse beginning
[tataH]. Just as explained by Him in His message, they
understood Him to be the transcendental Supreme Lord.

TEXT 54

uvAsa katicin mAsAn

gopInAM vinudan sucaH
Krishna-lIlA-kathAM gAyan
ramayAm A`sa gokulam

uvAsa-- he resided; katicit-- for some; mAsAn-- months;

gopInAm-- of the cowherd girls; vinudan-- dispelling; sucaH-- the
unhappiness; Krishna-lIlA-- of the pastimes of Lord Krishna; kathAm--
the topics; gAyan-- singing; ramayAm A`sa-- he gave joy;
gokulam-- to Gokula.

TRANSLATION

Uddhava remained in that place for several months, dispelling

the [gopIs'] sorrow by chanting the topics of Lord Krishna's
pastimes. Thus he brought joy to all the people of Gokula.
Sridhara SvAmI

[Vinudan] means "taking away" ([apanayan]).

JIva GosvAmI

[Vinudan] means driving away (their sorrow), making them

forget it by outward examination of their own feelings of
separation, done by repeatedly relating to them the messages of
His master. By unspoken implication it should also be understood
that he drove away (the sorrow) of Sri Nanda and YasodA. As for
the rest of Gokula, all the persons there, by his (Uddhava's)
presence experienced the direct association of Him (Krishna),
and furthermore he gratified them ([ramayAm A`sa = prINitavAn])
by chanting about the pastimes of Sri Krishna in MathurA as well
as Gokula.
VisvanAtha CakravartI

And then, when they in their sorrow had given up all hope and
were ready to give up their lives, Uddhava made them feel happier
by speaking to them yet other messages, even more confidential,
as stated in the verse beginning [tatas tAH]. Then, immediately
following that, (He relieved their pain) with instructions from
Krishna which were not any different from those he had heretofore
related to them; such is the correct sequence of the idea. And
these instructions, although not explicitly described in detail
by Sri Sukadeva GosvAmI, can be understood by the results they
generated, as follows:

"O you who are as dear to Me as life, while you are standing
before My messenger Uddhava just close your eyes and then, just
as the cowherd boys were previously delivered from the fire in
the MunjA forest by closing their eyes, so I shall deliver you
all from the fire of separation. "Witness My mystic power!" Upon
hearing this instruction they closed their eyes and, hundreds of
millions of years compressing into a single moment by the
influence of YogamAyA, Krishna appeared on that spot and manifested
the pastimes of the [rAsa] dance in the VRndAvana forest,
and of gambling (?) and drinking honey liquor, sporting in the water,
riding swings and so on, all of which He performed in their company.
By such pastimes all the pain of separation they had experienced was
forgotten.

And then, noting that all their limbs were exuberant in

ecstasy, He took a moment and then addressed them, "My dear
mistresses, now you should again open your eyes." After these
words were spoken through Uddhava, they opened their eyes and,
recognizing (Uddhava) as [adhokSaja,] as if born again ([punar
jAtam]) from the ecstasy, multiplied thousands of times, that He
gave to their eyes ([akSibhyaH]) which were "downward" or closed,
and recognizing Him as their own selves, they thus worshiped Him.

"O you who possess pure love, if you give up your lives I will
also, when I hear what has happened to you, give up My own life;
do not doubt it. With a thousand oaths I declare that you are My
very life. Even though I am constantly trying to come back to
Vraja I find myself unable to do so, perhaps because the time of
the endeavor is not right or else because the love (of the people
of MathurA for Me) is an obstacle." The fever of their pangs of
separation dispelled by such messages, they experienced torment
characterized by their thinking themselves to have no love for
Him. Thinking that AdhokSaja, Krishna, was like themselves
[A`tmAnam = A`tma-tulyam] perturbed by the pain of separation, or
else thinking that AdhokSaja, Krishna, was such that they
themselves ([A`tmAnaH = svAn eva]) were His very life, they thus
worshiped Uddhava. "Dear Uddhava, you have spoken well. From
now on we will keep ourselves alive even at the cost of suffering
the greatest pain. If you had not related these instructions to
us in this way, we would have certainly died, and that would have
lead to all destruction. Therefore by saving us you have
fulfilled our desire in protecting everyone involved." In this
manner they honored him.

The more obvious meaning, that they recognized [A`tmAnam,]

their own souls, as the transcendental Lord, the Supersoul, is
simply a meaning intended for bewildering the [asuras]. It is
not the real meaning, and indeed this scriptural passage is just
like the MohinI incarnation in its effect. No devotee of the
Lord who has tasted the mellows of pure love of Godhead would
ever be attracted by the conception of only one soul. How then
would it please these ([gopIs]), who are the crest jewel of all
unalloyed pure devotees? Indeed, SvAmi-caraNa (Srila Sridhara
SvAmI), best knower of the purport of the advanced scriptures,
has stated,

[tat-kathAmRta-pAthodhau
viharanto mahA-mudaH
kurvanti kRtinaH kecic
catur-vargaM tRNopamam]

("There are many great souls who experience the greatest joy by
sporting in the ocean of the nectarean recitation of topics of
the Supreme Lord, and in so doing they render the four goals of
human life less significant than a blade of grass.")

And neither do we ever see that even the most potent knowledge
of the soul can cover over pure love of Godhead when it is
full-blown. It was by devotion in the mood of servitude on the
part of Vasudeva and Arjuna, brought to full blaze by their
vision of supreme opulence, that their respective moods of
parental compassion and friendship became covered, and not,
indeed, by knowledge of Brahman. And the state of becoming
absorbed in the mellow of Brahman on the part of the residents of
Vraja described in the words [te tu brahma-hradaM nItA magnAH
kRSNena coddhRtAH] ([BhAg.] 10.28.16) was also presented for the
purpose of making known their distaste for knowledge of Brahman,
the word [uddhRtAH] being specifically used in the context.

Furthermore, if these [gopIs] had developed realization of the

soul as one with Brahman, then why indeed did they with unsettled
minds make such statements as (that described in the verse)

[gopyo hasantyaH papracchuH

rAma-sandarsanAdRtAH
kaccid A`ste sukhaM KrishnaH
pura-strI-jana-vallabhaH]

([BhAg.] 10.65.9)? And certainly in that case it would not be

likely that they would speak, as they are going to, such jealous
words indicative of ignorance of the soul as [vacaH kRta-ghnasya
budhAH kula-striyaH]. This we should consider.

TEXT 55

yAvanty ahAni nandasya

vraje 'vAtsIt sa uddhavaH
vrajaukasAM kSaNa-prAyANy
A`san Krishnasya vArtayA

yAvanti-- for as many; ahAni-- days; nandasya-- of King Nanda;

vraje-- in the cowherd village; avAtsIt-- stayed; saH-- he;
uddhavaH-- Uddhava; vraja-okasAm-- for the residents of Vraja;
kSaNa-- as a short moment; prAyANi-- passing; A`san-- they were;
Krishnasya-- about Krishna; vArtayA-- because of the discussions.

TRANSLATION

All the days Uddhava stayed in the cowherd village of Nanda

MahArAja passed for the residents of that Vraja as a single
moment, because he was discussing with them about Krishna.

VisvanAtha CakravartI

The phrase [kSaNa-prAyANi] implies that this is so because

Uddhava is indeed true to his name and because the Supreme Lord
has empowered him with the capacity to bestow bliss.

TEXT 56
 sarid-vana-giri-droNIr
vIkSan kusumutAn drumAn
KrishnaM saMsmArayan reme
hari-dAso vrajaukasAm

sarit-- the rivers; vana-- forests; giri-- mountains; droNIH--

and valleys; vIkSan-- seeing; kusumutAn-- flowering; drumAn-- the
trees; Krishnam-- about Krishna; saMsmArayan-- inspiring remembrance;
reme-- he took pleasure; hari-dAsaH-- the servant of Lord Hari;
vraja-okasAm-- for the residents of Vraja.

TRANSLATION

That servant of Lord Hari, seeing the rivers, forests,

mountains, valleys and flowering trees of Vraja, took pleasure in
reminding the inhabitants about Krishna.
Sridhara SvAmI

In each of these places-- the rivers, forests, mountains,

valleys and so on-- reminding them of Krishna by asking questions
about His pastimes and so on, He enjoyed.
JIva GosvAmI

The verse beginning [sarit:] Reminding them fully with

specific details of (Krishna's) pastimes in each of these various
places.

TEXT 57

dRSTvaivam-Adi gopInAM
KrishnavesAtma-viklavam
uddhavaH parama-prItas
tA namasyann idaM jagau

dRSTvA-- seeing; evam-- such; A`di-- and more; gopInAm-- of the

[gopIs;] Krishna-Avesa-- their total absorption in thought of
Krishna; A`tma-- consisting of; viklavam-- the mental agitation;
uddhavaH-- Uddhava; parama-- supremely; prItaH-- pleased; tAH--
to them; namasyan-- offering obeisances; idam-- this; jagau--
sang.

TRANSLATION

Seeing these and other symptoms of the [gopIs'] agitation in

their complete absorption of thinking about Krishna, Uddhava felt
supremely satisfied. He recited the following to them by way of
paying them obeisances.
Sridhara SvAmI

The agitation ([viklavam = vaiklavyam]) of the mind consisting

of absorption in Krishna. Being about to offer obeisances
([namasyan = namaskariSyan]) to them, the [gopIs.] In order to
show that such an exalted person as himself offering obeisances
to cowherd women is not improper (in this case), he sang, spoke,
their glories in (the following) five verses (Texts 58-62).
JIva GosvAmI

"He sang," it being understood that He did this each day at

time of (Krishna's) leaving and returning while standing off at
some distance.
VisvanAtha CakravartI

Such pastimes ([caritam]) as this; such is the implied

completion of the word [evam-Adi]. That (state) in which there
was the mental agitation, the divine madness, of their absorption
in thought of Krishna. He sang this, uttered it loudly ([jagau =
uccair uccArayAm A`sa]), while paying obeisances, as if it were
an obeisance-paying [mantra.] This was in order, according to
Sri SvAmi-caraNa, to show that it is not improper for himself,
even though he is a [kSatriya,] to pay obeisances to cowherd women.
______________________________________________________________________________
___________________________________________ TEXT 58

etAH paraM tanu-bhRto bhuvi gopa-vadhvo

govinda eva nikhilAtmani rUDha-bhAvAH
vAnchanti yad bhava-bhiyo munayo vayaM ca
kiM brahma-janmabhir ananta-kathA-rasasya

etAH-- these women; param-- alone; tanu-- their bodies;

bhRtaH-- maintain successfully; bhuvi-- on the earth;
gopa-vadhvaH-- the young cowherd women; govinde-- for Lord Krishna;
eva-- exclusively; nikhila-- of all; A`tmani-- the Soul; rUDha--
having perfected to the utmost; bhAvAH-- ecstatic loving
attraction; vAnchanti-- they desire; yat-- which; bhava--
material existence; bhiyaH-- those who are afraid of; munayaH--
sages; vayam-- we; ca-- also; kim-- what use; brahma--
brahminical; janmabhiH-- with births; ananta-- of the unlimited
Lord; kathA-- for the topics; rasasya-- for one who has a taste.

TRANSLATION
 |Uddhava said:| These cowherd women alone among all persons on
earth have actually perfected their embodied lives, because they
have developed the most perfect and elevated love for Lord
Govinda. Their pure love is hankered after by those who fear
material existence, by great sages and by ourselves as well.
What does one who knows the taste of narrations about the
unlimited care for the various births of a [brAhmaNa]?
Sridhara SvAmI

The verse beginning [etAH:] These women alone ([param =

kevalam]) have perfected their lives ([tanu-bhRtaH =
saphala-janmAnaH]); they are [rUDha-bhAvAH,] possessing the
topmost pure love of God. The word [yat] here is an undeclined
form meaning "which"; which elevated state of [bhAva] those who
are afraid of material existence, in other words, who desire
liberation, as well as sages, those who are already liberated,
hanker after. We also, the devotees, hanker after it. Therefore
for him who has attraction ([rasa = rAga]) for the topics of the
unlimited, what is so special ([kim = ko 'tisayaH]) about
brahminical births, the three-fold births by seminal parenthood,
sacred thread initiation and sacrificial initiation which pertain
to [brAhmaNas]? That is to say, no matter in which (status) he
has taken birth, he is superexcellent. Or else, as an alternate
explanation, for him who is attached to the topics of the
unlimited what is the use even of taking births as four-headed
BrahmA?
VisvanAtha CakravartI

He describes their superexcellent glories in these five verses.

These women alone have perfected their lives. [RUDha-bhAvAH]
means possessing [mahA-bhAva]. The word [yat] means "which
elevated [bhAva,] and [bhava-bhiyaH] means those who desire
liberation. They, and sages or those who are liberated, and we
also, the devotees who are personal associates of Sri Krishna,
desire it, although we cannot attain it. Therefore for him who
has attraction ([rasa = rAga]) for the topics of the unlimited,
what is so special about brahminical births, the three-fold
births by seminal parenthood, sacred thread initiation and
sacrificial initiation which pertain to [brAhmaNas]? There is
nothing special about them, since attraction to the topics of the
unlimited alone leads to the highest achievement. Or else, for
one who is attracted to the topics of the unlimited what is the
value of brahminical births, since lack of attraction to His
topics renders all such (births) useless.
 TEXT 59

kvemAH striyo vana-carIr vyabhicAra-duSTAH

kRSNe kva caiSa paramAtmani rUDha-bhAvaH
nanv I`svaro 'nubhajato 'viduSo 'pi sAkSAc
chreyas tanoty agada-rAja ivopayuktaH

kva-- where, in comparison; imAH-- these; striyaH-- women;

vana-- in the forests; carIH-- who wander; vyabhicAra-- by
improper behavior; duSTAH-- contaminated; kRSNe-- for Krishna; kva
ca-- and where; eSaH-- this; parama-A`tmani-- for the Supreme
Soul; rUDha-bhAvaH-- stage of most perfect pure love (known
technically as [mahA-bhAva]); nanu-- certainly; I`svaraH-- the
Personality of Godhead; anubhajataH-- to one who constantly worships;
Him; aviduSaH-- not learned; api-- even though; sAkSAt--
directly; sreyaH-- the highest good; tanoti-- bestows; agada--
of medicines; rAjaH-- the king (namely, the nectar which the
demigods drink for long life); iva-- as if; upayuktaH-- taken.

TRANSLATION

What is the comparison between these nomad women of the forest,

corrupted by impropriety, and this most perfect stage of pure
love which they exhibit for Krishna, the Supreme Soul? The
Personality of Godhead certainly grants the highest good to those
who worship him constantly, even if they are in ignorance, just
as the best of medicines works nonetheless on one who imbibes it
without knowledge of its ingredients.
Sridhara SvAmI

And furthermore, it is the mercy of the Supreme Lord which is

the cause of their greatness, and the further reason for this
mercy is not their birth, behavior or knowledge, but rather
simply their worship ([bhajanam]), as stated in the verse
beginning [kvemAH]. For a person who is directly worshiping.
The word [nanu] means the same as [aho,] and [upayukta] means
"taken" ([sevita]). Just like the king of medicines, the nectar
(of the demigods).
VisvanAtha CakravartI

Therefore the reason for someone being most excellent is

devotion alone, and not such factors as performance of
austerities, knowledge and so on. And this devotion is itself the
most excellent; it stands not in that place which is designated
by people in general as best, but in the place which people in
general condemn. Remaining in such a place, it makes one its
own shelter, making him most exalted, worshipable by all and
most rarely approachable, as (Uddhava) states with amazement
and with his bodily hair standing on end, in the two verses
beginning [kva].

The word "these" means "these women." They are considered

lowly on account of their being women and also because of their
class, because they are the offspring of cowherds. The word
[vana-carIH] is an alternate form for [vana-caryaH;] because
their nature is to wander about the forests they are naturally
contaminated by improper behavior, meaning that they are also
considered lowly on account of their behavior. Who are these
women in comparison to their full-blown, most elevated [bhAva,]
that [mahA-bhAva,] which is the most glorious pastime of even
pure devotional service, which they have for Krishna, the Supreme
Soul, the ultimate origin of all souls, who is the Soul even of
the Lords of VaikuNTha?

Thinking, "Ah, how amazing!", he (Uddhava) reflects for a

moment and then, understanding the facts of the matter, states
how this is actually not at all amazing, in the words beginning
[nanu]. [Nanu] here indicates certainty, and, if we take it as
equivalent to the phrase [nu bho,] is a vocative addressed by him
to his own mind. The Supreme Lord ([I`svaraH = bhagavAn]) takes
a person who is worshiping Him-- even if that person has not
perfected his worship, and even though he is unlearned, devoid of
understanding of the (spiritual) entities designated as "that"
and "you"-- and bestows upon him directly the highest good, that
auspiciousness which, preceded by liberation from the material
cycle, consists of experiencing the taste of pure ecstatic love
for Himself, which is difficult to attain even for liberated souls.

Just as the king of medicines, [amRta,] when taken, drunk,

gives substantial benefit ([sreyaH]) to a person even if he is
ignorant of its identity, dispelling his disease entirely and
then bestowing its unique taste. What then to speak of these
women, who are the most exalted of those who are perfect in
devotional service ([bhakti-siddha]) and eternally liberated
([nitya-siddha]), who are in full knowledge of His personal form
and identity, qualities, opulences and charm, who have engaged their
own intelligence in His service, as well as all the limbs of their
bodies and their youthfulness, glamour and all paraphernalia? Would
He not bestow upon them that most exalted [bhAva] which all other
devotees, such as NArada, cannot attain? The characteristics of
[rUDha-bhAva] can be found in [Sri Ujjvala-nIlamaNi].
 The phrase [vyabhicAra-duSTAH:] Since there are three
categories of women, there are thus three categories of
impropriety. One is that of the woman who enjoys both her
husband and a paramour, which is for certain condemned by
ordinary society and scripture. Another is that of her
who abandons her husband to enjoy only her paramour; that is,
albeit condemned by both society and [sAstra,] commended by the
[rasa-sAstra] for involving affection for only one man. The last
is that of her who abandons her husband and enjoys in the
attitude of her paramour being the Supreme Lord alone.
Although this is criticized by foolish common folk, it is
commended by those who are knowledgeable. Therefore it is
considered most praiseworthy by both human society and revealed
scripture, and thus although it is not actually deviant it is
called a deviation because of its resemblance to such. It is by
this "deviation" of the young women of Vraja that they are here
described as if they were "corrupted" ([duSTAH]).

TEXT 60

nAyaM sriyo 'nga u nitAnta-rateH prasAdaH

svar-yoSitAM nalina-gandha-rucAM kuto 'nyAH
rAsotsave 'sya bhuja-daNDa-gRhIta-kaNTha-
labdhAsiSAM ya udagAd vraja-vallabhInAm

na-- not; ayam-- this; sriyaH-- of the goddess of fortune;

anga-- on the chest; u-- alas; nitAnta-rateH-- who is very
intimately related; prasAdaH-- the favor; svaH-- of the heavenly
planets; yoSitAm-- of women; nalina-- of the lotus flower;
gandha-- having the aroma; rucAm-- and bodily luster; kutaH--
much less; anyAH-- others; rAsa-utsave-- in the festival of the
[rAsa] dance; asya-- of Lord Sri Krishna; bhuja-daNDa-- by the
arms; gRhIta-- embraced; kaNTha-- their necks; labdha-AsiSAm--
who achieved such a blessing; yaH-- which; udagAt-- became
manifest; vraja-vallabhInAm-- of the beautiful [gopIs,] the
transcendental girls of VrajabhUmi.

TRANSLATION

When Lord Sri Krishna was dancing with the [gopIs] in the
[rAsa-lIlA,] the [gopIs] 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 as 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 the material estimation?

(Srila PrabhupAda's translation and synonyms, Cc. [Madhya] 8.80)

Sridhara SvAmI

This mercy of the Supreme Lord upon the [gopIs] is indeed

unprecedented, as stated in the verse beginning [nAyam]. [Ange]
means "upon the chest," and [u] means the same as [aho]. Even
the goddess of fortune, who is exclusively attracted to Him
([nitAnta-rateH = ekAnta-ratimatyAH]), does not have this mercy
([prasAda = anugraha]). Neither do the women of heaven, the
ApsarAs, who have the fragrance and complexion ([ruk = kAnti]) of
lotuses, and thus other women are certainly excluded. That which
arose, manifested ([udagAt = A`virbabhUva]) for those [gopIs] who
achieved their desires by having their necks embraced ([gRhItaH =
A`lingitaH]) by Krishna's two mighty arms during the festival of
the [rAsa] dance.
VisvanAtha CakravartI

Just as Krishna, the best of all [avatAras,] even while accepting

worldly criticism for His cow tending, wandering in the forests,
taking His meals with young monkeys, stealing yogurt, stealing
other men's wives and so on, nevertheless remained praiseworthy
by all, attaining the extreme limit of superexcellence, so
similarly these women, who comprise the most excellent aspects of
His entire pleasure potency, attained the extreme limit of
perfect auspiciousness and supremacy, even in comparison to the
goddesses of fortune, and even while accepting condemnation upon
themselves for their of being cowherd women, living in the forest
and behaving improperly so as incur the criticism of the people
of Vraja. This is stated in the verse beginning [nAyam].

"This" means "this mercy," and [u] means the same as [aho].
Even to the goddess of fortune, who resides upon the chest of
Lord NArAyaNa, and who has enjoyed unlimitedly with Him
([nitAnta-rateH = prAptAtyanta-ramaNAyAH]), this (mercy) has
never come. What then to speak of the women of heaven, the wives
of Lord Upendra (VAmanadeva) and other incarnations, whose
fragrance and complexion are like that of a lotus, even though,
that is to say, they possess beauty and fine fragrance? And what
to speak even further of the wives of other incarnations being
recipients of this mercy?

During the festival of the [rAsa] dance the [gopIs] alone

attained the platform of supreme excellence among all devotees of
the Lord, having their desires fulfilled by Krishna's embracing
their necks with His two mighty arms. This statement also
implies that among all desirable situations the [rAsa] dance is
the most supremely excellent.

TEXT 61

A`sAm aho caraNa-reNu-juSAm ahaM syAM

vRndAvane kim api gulma-latauSadhInAm
yA dustyajaM sva-janam A`rya-pathaM ca hitvA
bhejur mukunda-padavIM srutibhir vimRgyAm

A`sAm-- of the [gopIs;] aho-- oh; caraNa-reNu-- the dust of the

lotus feet; juSAm-- devoted to; aham syAm-- let me become;
vRndAvane-- in VRndAvana; kim api-- any one; gulma-latA-
oSadhInAm-- among bushes, creepers and herbs; yA-- they who;
dustyajam-- very difficult to give up; sva-janam-- family
members; A`rya-patham-- the path of chastity; ca-- and; hitvA--
giving up; bhejuH-- worshiped; mukunda-padavIm-- the lotus feet
of Mukunda, Krishna; srutibhiH-- by the [Vedas;] vimRgyAm-- to be
searched for.

TRANSLATION

The [gopIs] of VRndAvana 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 Mukunda, Krishna, which one should search
for by Vedic knowledge. Oh, let me be fortunate enough to be one
of the bushes, creepers or herbs in VRndAvana because the [gopIs]
trample them and bless them with the dust of their lotus feet.

(Srila PrabhupAda's translation and synonyms, Cc. [Antya] 7.47)

Sridhara SvAmI

Furthermore, what to speak of the good fortune of these

[gopIs,] I pray for only this, as he speaks in the verse
beginning [A`sAm]. I beg that I may become any one of the
creepers and so on who partake of the dust of the feet of the
[gopIs]. Which (creepers and so on) are like what? This is
answered by the words beginning [yA]. Giving up also the path of
the A`ryans, [dharma].
VisvanAtha CakravartI

Therefore, since it would be inappropriate to have any desire

to achieve their mentality, which is inaccessible, irregardless
of my ill-considered statement, "that which those who are fearful
of material existence, great sages and myself as well hanker
after," now, rather, with proper consideration I am hoping
that I may achieve the following, as he states in the verse
beginning [A`sAm].

May I became any one among the very low-born creepers, plants
and so on upon whom they place their feet. But (one may retort),
how can the highest stage of devotional worship, in reference to
which you desire the dust of the [gopIs'] feet rather than that
of the feet of such personalities as the goddess of fortune,
manifest itself among these (creepers and plants)? This he
answers in the words beginning [yA].

I have never seen such worship as this, (fervent like) a severe

disease, breaking the mundane principles of religiosity,
sobriety, modesty and etiquette. When, night after night, they
break on the strength of their greatly diseased condition even
the diamond-tipped surgical instruments of their own respectable
upbringing, religious codes and shame, and go forth to Krishna, at
that time when they are returning from Krishna's side they will be
oblivious of whether they are following the right path or not and
will thus place their feet upon my head, which will be present in
the form of some blade of grass or so on. But as for now, even
though I pitifully beg for it millions of times over, they are
not willing to put their feet on my head. Therefore such a birth
(as a plant) would be more fortunate as far as I am concerned.

TEXT 62

yA vai sriyArcitam ajAdibhir A`pta-kAmair

yogesvarair api yad A`tmani rAsa-goSThyAm
Krishnasya tad bhagavataH caraNAravindaM
nyastaM staneSu vijahuH parirabhya tApam

yAH-- who (the [gopIs]); vai-- indeed; sriyA-- by the goddess

of fortune; arcitam-- worshiped; aja-- by unborn BrahmA;
A`dibhiH-- and other demigods; A`pta-kAmaiH-- who have already
realized all desires; yoga-IsvaraiH-- masters of mystic power;
api-- even though; yat-- which; A`tmani-- in the mind; rAsa-- of
the [rAsa] dance; goSThyAm-- in the assembly; Krishnasya-- of Lord
Krishna; tat-- those; bhagavataH-- of the Supreme Lord; caraNa-
aravindam-- the lotus feet; nyastam-- placed; staneSu-- on their
breasts; vijahuH-- they gave up; parirabhya-- by embracing;
tApam-- their torment.

TRANSLATION

The goddess of fortune herself and all the demigods headed by

Lord BrahmA, who are the greatest masters of yogic perfection,
can only worship the lotus feet of Krishna within their minds. But
these [gopIs,] during the [rAsa] dance, had His feet placed upon
their breasts, and by embracing them they were relieved of all
distress.
Sridhara SvAmI

These ([gopIs]) are further characterized in the verse

beginning [yA vai]. Worshiped by masters of [yoga] only in their
hearts. By embracing (those feet), placed upon their breasts,
they gave up their pain.
JIva GosvAmI

Thus, in this verse beginning [yA vai sriyArcitam,] even though

it is stated that He was attained by the goddess of fortune, it
was only in the sense of her being nondifferent from them (the
[gopIs]).
VisvanAtha CakravartI

Once more their glory, in terms of their attaining that which

even the goddess of fortune and others cannot attain, is stated
in the verse beginning [yA vai]. They who, by embracing the
lotus feet of Krishna placed upon their breasts, gave up their
pain. Which, indeed, can be worshiped by the goddess of fortune,
LakSmI, and by Aja and others, only in the mind ([A`tmani =
manasi]), and not as directly visible to them. This is in
accordance with such verses as [yad-vAnchayA srIr lalanAcarat
tapaH]. [RAsa-goSThyAm] means "in the assembly of the [rAsa]
dance."

TEXT 63

vande nanda-vraja-strINAM
pAda-reNum abhIkSNasaH
yAsAM hari-kathodgItaM
punAti bhuvana-trayam

vande-- I offer my respects; nanda-vraja-- of the cowherd

village of Nanda MahArAja; strINAm-- of the women; pAda-- of the
feet; reNum-- to the dust; abhIkSNasaH-- perpetually; yAsAm-- whose;
hari-- of Lord Krishna; kathA-- about the topics; udgItam-- loud
chanting; punAti-- purifies; bhuvana-trayam-- the three worlds.

TRANSLATION

I offer my respects to the dust of the feet of the women of

Nanda MahArAja's cowherd village. These [gopIs'] loud chanting
of Krishna's glories purifies the whole three worlds.
Sridhara SvAmI

Having thus demonstrated their glories, he offers his

obeisances in the verse beginning [vande].
VisvanAtha CakravartI

Having thus demonstrated their glories, he offers his

obeisances in the verse beginning [vande]. In the phrase
[pAda-reNum abhIkSNasaH,] the affix [sas] indicates "all the
time," not just three or five times a day. As long as, he
implies, my attaining the great fortune of a birth suitable for
realizing that (dust of their feet) is not facilitated. Their
loud chanting of His deeds ([udgItam = tat-karmakam uccair
gAnam]), the topics of Hari, purifies the three worlds from the
impurity of ignorance. The import of VyAsadeva and the other
speakers of this sections is this, that of all the devotees of
the Supreme Lord, those who are in association with Krishna are the
best because He is the original Personality of Godhead. They are
the essential, internal associates of His pastimes, all others
following in their footsteps. And among them, SrimAn Uddhava
(is the best) since we find the statements [taM tu bhAgavateSv
aham] and [noddhavo 'nv api man-nyUnaH] ([BhAg.] 3.4.31). This
hankering of his (Uddhava's) for their (the [gopIs']) pure
mentality expresses his special respect for them, such as he
never shows even for the queens (of Krishna in DvArakA), since
otherwise he would not be following after their (the [gopIs'])
lotus feet. Such is the opinion of [Sri VaiSNava-toSaNI].

TEXT 64

srI-suka uvAca
atha gopIr anujnApya
yasodAM nandam eva ca
gopAn A`mantrya dAsArho
yAsyann A`ruruhe ratham

srI-sukaH uvAca-- Sukadeva GosvAmI said; atha-- then; gopIH--

of the [gopIs;] anujnApya-- taking permission; yasodAm-- of mother
YasodA; nandam-- King Nanda; eva ca-- also; gopAn-- of the
cowherds; A`mantrya-- taking leave; dAsArhaH-- Uddhava,
descendant of DasArha; yAsyan-- being about to leave; A`ruruhe--
mounted; ratham-- his chariot.

TRANSLATION

Sukadeva GosvAmI said: Uddhava, the descendant of DasArha,

then took permission to leave from the [gopIs] and from mother
YasodA and Nanda MahArAja. He bade farewell to all the cowherds
and, in preparation for departing, mounted his chariot.
Sridhara SvAmI

[AnujnApya] means "begging permission," and [A`mantrya] means

"seeing" ([dRSTvA]).
VisvanAtha CakravartI

[AnujnApya] means "begging permission," and [A`mantrya] means

"touching" ([spRSTvA]).

TEXT 65

taM nirgataM samAsAdya

nAnopAyana-pANayaH
nandAdayo 'nurAgeNa
prAvocann asru-locanAH

tam-- him (Uddhava); nirgatam-- gone out; samAsAdya--

approaching; nAnA-- various; upAyana-- items for worshiping with;
pANayaH-- in their hands; nanda-A`dayaH-- Nanda and the others;
anurAgeNa-- with affection; prAvocan-- spoke; asru-- with tears;
locanAH-- in their eyes.

TRANSLATION

As Uddhava was about to set out, Nanda and the others

approached him bearing various paraphernalia of worship. With
tears in their eyes they addressed him as follows.
JIva GosvAmI

What happened when he mounted his chariot is described in the

verse beginning [tam]. [Nirgatam] means standing in the gateway
of Vraja for the purpose of mounting his chariot. By it being
said "they addressed him with affection" it is understood that
they spoke out of the attraction felt by their minds and (other
senses) rather than out of awareness of his power.
VisvanAtha CakravartI

"Various paraphernalia" collected during the time of Krishna's

pastimes in His childhood and youth, the numerous gems, gold
coins and pearl ornaments which Krishna had worn when He was young.
Now, in their feelings of separation from Him, they had lost
their sense of possession for these things and thus thought fit
to utilize them as items of worship.

TEXT 66

manaso vRttayo naH syuH

Krishna-pAdAmbujAsrayAH
vAco 'bhidhAyinIr nAmnAM
kAyas tat-prahvaNAdiSu

manasaH-- of the minds; vRttayaH-- the functions; naH-- our;

syuH-- may they be; Krishna-- of Krishna; pAda-ambuja-- of the lotus
feet; A`srayAH-- taking shelter; vAcaH-- our words;
abhidhAyinIH-- expressing; nAmnAm-- His names; kAyaH-- our
bodies; tat-- to Him; prahvaNa-A`diSu-- (engaged) in bowing down
and so forth.

TRANSLATION

May our minds always take shelter of Krishna's lotus feet. May
our words always express His names and our bodies always be
bowing down and performing other services to Him.
Sridhara SvAmI

May our the functions of our minds take shelter of the lotus
feet of Krishna. The word [abhidhAyinIH] is equivalent to the form
[abhidhAyinyaH].
JIva GosvAmI

Therefore paying regard to the mentality of awareness of the

Lord's opulent power, they, expressing their inner sorrow, pray
for their desires with words reminiscent of Him, in the two
verses beginning [manasaH]:

Even if you consider Him to be the Supreme Lord and even if

there is little chance of our obtaining Him, still all our
activities should be focused upon Him and be done in a way
favorable to Him. We should not, rather, become indifferent to
Him.

TEXT 67

karmabhir bhrAmyamANAnAM
yatra kvApIsvarecchayA
mangalAcaritair dAnai
ratir naH Krishna I`svare

karmabhiH-- by our fruitive actions; bhrAmyamANAnAm-- who are

wandering; yatra kva api-- wherever; I`svara-- of the Supreme
Lord; icchayA-- by the desire; mangala-- auspicious; A`caritaiH--
because of works; dAnaiH-- because of charity; ratiH--
attachment; naH-- our; kRSNe-- for Krishna; I`svare-- the Lord.

TRANSLATION

As we continue to wander about this world by the Supreme Lord's

will in accordance with the reactions of our own fruitive
actions, may the good works and charity we do allow us to always
fix our attachment on Lord Krishna.
Sridhara SvAmI

May we be attracted to Krishna.

JIva GosvAmI

"To Krishna, the Supreme Lord" means "to Krishna even in His
appearance as the Supreme Lord." Their not saying "by His
desire" but rather "by the Supreme Lord's desire," referring
separately to the Supreme Lord, is in accordance with their
natural propensity.
VisvanAtha CakravartI

"Our dear long-lived Uddhava, we, Krishna's mother and father,

have been very cruel to our son, even though He is a great ocean
of beauty, good qualities and character, and we remain so even
now. All the abundant affection and care we previously showed
Him now appear to have been artificial, since even in His absence
we remain alive. King Dasaratha was actually the only real
father in this world, since when He heard that his son RAma had
gone away he gave up his life air. We, on the other hand, have
not even a trace of love for our son Krishna. Therefore this son
of ours, the most wise of all learned persons, has rejected His
unfit parents and, being the Supreme Personality of Godhead, has
by His inconceivable ingenuity made DevakI and Vasudeva His
parents instead. So condemnation should be heaped upon us two,
YasodA and Nanda, the least fortunate persons in the three
worlds. But nevertheless we may perhaps in some future lifetime
become aware of Him as He is and become attracted to Him." This
they pray in these two verses (Texts 66-67).

The verse beginning [manaso vRttayo naH syuH:] This immense

affection is a great whirlpool. Therefore even though our minds
and other senses are constantly immersed in the beauty and so on
of Krishna, still may the functions of our minds have the shelter
of Krishna's lotus feet. Here the optative case is used to express
the prayer that "may we be attracted to Him." This indicates the
extreme predominance of the [sancAri-bhAva] of "humility"
([dainyam]).

Moreover, this is the nature of those who possess pure love of

God in the friendly, parental and conjugal moods, that in the
helplessness of separation from the Lord they become indifferent
to themselves as the repository ([A`lambana]) of love for love's
object (the [viSaya,] Krishna), and thus in their excessive
humility forget their own proper moods and instead take up the
mood of servitude. For example, when Lord Baladeva thought that
"This Krishna, being aloof, is not even now confiding in Us," He
said [prAyo mAyAM tu me bhartuH]. The queen of Vraja (SrimatI
RAdhArANI) similarly spoke the words [dAsyAs te kRpaNAyA me,] and
the divine [gopIs] declared [kvacid api sa kathAM naH kinkarINAM
gRNIte]. Thus (the cowherds) headed by Sri Nanda are saying
[manaso vRttayo naH syuH]. But they never speak, as DevakI and
Vasudeva do even when they are experiencing happiness, such words
as [yuvAM na naH sutau] ("You are not actually our sons"),
putting aside their personal relationships with Him due to
awareness of His opulences.

TEXT 68

evaM sabhAjito gopaiH

Krishna-bhaktyA narAdhipa
uddhavaH punar A`gacchan
mathurAM Krishna-pAlitAm

evam-- thus; sabhAjitaH-- shown honor; gopaiH-- by the

cowherds; Krishna-bhaktyA-- with devotion for Krishna; nara-adhipa--
O ruler of men (ParIkSit); uddhavaH-- Uddhava; punaH-- again;
A`gacchat-- returned; mathurAm-- to MathurA; Krishna-pAlitAm--
which was being protected by Lord Krishna.

TRANSLATION

O ruler of men, thus honored by the cowherds with expressions

of devotion for Lord Krishna, Uddhava went back to the city
MathurA, which was receiving the protection of Krishna.
JIva GosvAmI

With devotion to Krishna, attraction to Him. But, it may be

questioned, if he had prayed (in Text 61) [A`sAm aho,] why did he
go back to MathurA? This is answered, that it is [Krishna-pAlitAm,]
now being protected by Krishna. Therefore how could his beloved
servants fail to return to that place?
VisvanAtha CakravartI

With devotion to Krishna imbued with loving attraction to Him.

The phrase "protected by Krishna" explains how Uddhava went there
even though He had so much affection for the land of Vraja.
The sage (Sukadeva's) idea is that (Uddhava) understood, "Since
MathurA is now being protected by Krishna, why would He not be
protecting Vraja?"

TEXT 69

Krishnaya praNipatyAha
bhakty-udrekaM vrajaukasAm
vasudevAya rAmAya
rAjne copAyanAny adAt

Krishnaya-- to Lord Krishna; praNipatya-- after falling down to pay

homage; A`ha-- told; bhakti-- of pure devotion; udrekam-- the
excess; vraja-okasAm-- of the residents of Vraja; vasudevAya--
to Vasudeva; rAmAya-- to Lord BalarAma; rAjne-- to the king
(Ugrasena); ca-- and; upAyanAni-- the items received in tribute;
adAt-- he gave.

TRANSLATION

After falling down to pay his homage, Uddhava described to Lord

Krishna the immense devotion of the residents of Vraja. He then
spoke the same to Vasudeva, Lord BalarAma and King Ugrasena, and
presented the gifts of tribute he had brought with him.
Sridhara SvAmI
 To Krishna and the others He described (their) excess of
devotion, and he also presented the paraphernalia of worship
(they had given Uddhava).
VisvanAtha CakravartI

He described the excess of devotion of the residents of Vraja

before the residents of MathurA, as follows: "My dear master,
Krishna, You become subservient to pure devotional service. You
are attainable by devotion and perceivable by devotion. This is
the conclusion of all the scriptures. I have seen that these
(residents of Vraja) possess a greater store of pure devotion
than all your other devotees. After all, (Your father Nanda has
said)

[svetI-kRtAkhila-janaM
viraheNa tavAdhunA
gokulaM Krishna devarSeH
svetadvIpa-bhramaM dadhe]

("O Krishna, everyone in Gokula has turned white in separation from

You. This has even fooled the sage among the demigods, NArada, to
mistake Gokula for SvetadvIpa."), and only You Yourself can
understand this confusion on the part of Your father, as (also)
stated by him in the three verses beginning [manaso vRttayo naH
syuH]. Your mother, on the other hand, is unable to say
anything, her throat choked up with sobbing." Upon hearing this,
Krishna lost His composure and even in the midst of the public
assemble began to cry. But the subterranean blazing fire of the
pure love of His beloved [gopIs] (Uddhava) described to Him in some
secluded place at night, and when he related to Krishna just one
day of the divine madness of the chief of His beloveds (SrimatI
RAdhArANI), her wonderful prattling and so on, Lord Krishna after
hearing this remained in a fever for the rest of the night.