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Thus receiving Their guru’s permission to leave, the two Lords returned to Their city on Their chariot, which moved as swiftly as the wind and resounded like a cloud.
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- The people said:] These two boys are certainly expansions of the Supreme Lord Nārāyaṇa who have descended to this world in the home of Vasudeva.
- The gopīs overcame all kinds of distress and experienced great happiness by seeing His face, which is always cheerful with smiling glances and ever free of fatigue.
- It is said that under His full protection the Yadu dynasty will become extremely famous and attain wealth, glory and power.
- Subjects of the King who try to please him with their thoughts, acts and words are sure to achieve good fortune, but those who fail to do so will suffer the opposite fate.
- Seizing each other’s hands and locking legs with each other, the opponents struggled powerfully, eager for victory.
- They each struck fists against fists, knees against knees, head against head and chest against chest.
- Religious principles have certainly been violated in this assembly. One should not remain for even a moment in a place where irreligion is flourishing.
- Furious, Cāṇūra attacked Lord Vāsudeva with the speed of a hawk and struck His chest with both fists.
- Confronted next by the wrestler Kūṭa, Lord Balarāma, the best of fighters, playfully and nonchalantly killed him with His left fist, O King.
- Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala having been killed, the remaining wrestlers all fled for their lives.
- Kaṁsa said:] Drive the two wicked sons of Vasudeva out of the city! Confiscate the cowherds’ property and arrest that fool Nanda!
- Seeing Lord Kṛṣṇa approaching like death personified, the quick-witted Kaṁsa instantly rose from his seat and took up his sword and shield.
- Kaṁsa’s eight younger brothers, led by Kaṅka and Nyagrodhaka, then attacked the Lords in a rage, seeking to avenge their brother’s death.
- Embracing their husbands, who lay on a hero’s final bed, the sorrowful women loudly lamented while shedding constant tears.
- Then Kṛṣṇa and Balarāma released Their mother and father from bondage and offered obeisances to them, touching their feet with Their heads.
- Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parents’ home.
- A son who, though able to do so, fails to provide for his parents with his physical resources and wealth is forced after his death to eat his own flesh.
- Thus We have wasted all these days, unable as We were to properly honor you because Our minds were always disturbed by fear of Kaṁsa.
- The Lord told him: O mighty King, We are your subjects, so please command Us. Indeed, because of the curse of Yayāti, no Yadu may sit on the royal throne.
- Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality, for with their eyes they constantly drank the elixir of Lord Mukunda’s lotus face.
- They are the real father and mother who care for, as they would their own sons, children abandoned by relatives unable to maintain and protect them.
- My dear King, then Vasudeva, the son of Śūrasena, arranged for a priest and other brāhmaṇas to perform his two sons’ second-birth initiation.
- After attaining twice-born status through initiation, the Lords, sincere in Their vows, took the further vow of celibacy from Garga Muni, the spiritual master of the Yadus.
- The Supreme Lord Kṛṣṇa addressed the lord of the ocean: Let the son of My guru be presented at once—the one you seized here with your mighty waves.
- O heroes, now please return home. May Your fame sanctify the world, and may the Vedic hymns be ever fresh in Your minds, both in this life and the next.
- Thus receiving Their guru’s permission to leave, the two Lords returned to Their city on Their chariot, which moved as swiftly as the wind and resounded like a cloud.
- The Supreme Lord Hari, who relieves the distress of all who surrender to Him, once took the hand of His fully devoted, dearmost friend Uddhava and addressed him as follows.
- Simply because I have promised to return to them, My fully devoted cowherd girlfriends struggle to maintain their lives somehow or other.
- ukadeva Gosvāmī said: Thus addressed, O King, Uddhava respectfully accepted his master’s message, mounted his chariot and set off for Nanda-gokula.
- After Uddhava had eaten first-class food, been seated comfortably on a bed and been relieved of his fatigue by a foot massage and other means, Nanda inquired from him as follows.
- Nanda Mahārāja said:] My dear most fortunate one, does the son of Śūra fare well, now that he is free and has rejoined his children and other relatives?
- Will Govinda return even once to see His family? If He ever does, we may then glance upon His beautiful face, with its beautiful eyes, nose and smile.
- We were saved from the forest fire, the wind and rain, the bull and serpent demons—from all such insurmountable, deadly dangers—by that very great soul, Kṛṣṇa.
- As mother Yaśodā heard the descriptions of her son’s activities, she poured out her tears, and milk flowed from her breasts out of love.
- Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja to satisfy His parents.
- Having killed Kaṁsa, the enemy of all the Yadus, in the wrestling arena, Kṛṣṇa will now surely fulfill His promise to you by coming back.
- He has no mother, no father, no wife, children or other relatives. No one is related to Him, and yet no one is a stranger to Him. He has no material body and no birth.
- Just as a person who is whirling around perceives the ground to be turning, one who is affected by false ego thinks himself the doer, when actually only his mind is acting.
- The Supreme Lord Hari is certainly not your son alone. Rather, being the Lord, He is the son, Soul, father and mother of everyone.
- When the godly sun had risen, the people of Vraja noticed the golden chariot in front of Nanda Mahārāja’s doorway. “Who does this belong to?” they asked.
- The Song of the Bee (Bhramara-gītā)
- By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamaḥśloka—a standard even the sages can hardly attain.
- By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Kṛṣṇa.
- My good ladies, now please hear your beloved’s message, which I, the confidential servant of my master, have come here to bring you.
- By Myself I create, sustain and withdraw Myself within Myself by the power of My personal energy, which comprises the material elements, the senses and the modes of nature.
- When her lover is far away, a woman thinks of him more than when he is present before her.
- Because your minds are totally absorbed in Me and free from all other engagement, you remember Me always, and so you will very soon have Me again in your presence.
- O saintly one, does Govinda ever remember us during His conversations with the city women? Does He ever mention us village girls as He freely talks with them?
- Who can bear to give up intimate talks with Lord Uttamaḥśloka? Although He shows no interest in her, Goddess Śrī never moves from her place on His chest.
- Dear Uddhava Prabhu, when Kṛṣṇa was here in the company of Saṅkarṣaṇa, He enjoyed all these rivers, hills, forests, cows and flute sounds.
TRANSLATION
Thus receiving Their guru’s permission to leave, the two Lords returned to Their city on Their chariot, which moved as swiftly as the wind and resounded like a cloud.
|| 10.45.50 ||
samanandan prajāḥ sarvā dṛṣṭvā rāma-janārdanau
apaśyantyo bahv ahāni naṣṭa-labdha-dhanā iva
TRANSLATION
All the citizens rejoiced upon seeing Kṛṣṇa and Balarāma, whom they had not seen for many days. The people felt just like those who have lost their wealth and then regained it.
Thus ends the commentary on the Forty Fifth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Forty-six
Uddhava Visits Vṛndāvana
|| 10.46.1 ||
śrī-śuka uvāca
vṛṣṇīnāṁ pravaro mantrī kṛṣṇasya dayitaḥ sakhā
śiṣyo bṛhaspateḥ sākṣād uddhavo buddhi-sattamaḥ
TRANSLATION
Śukadeva Gosvāmī said: The supremely intelligent Uddhava was the best counselor of the Vṛṣṇi dynasty, a beloved friend of Lord Śrī Kṛṣṇa and a direct disciple of Bṛhaspati.
COMMENTARY
In this chapter Uddhava visits Vraja and observes that which caused great joy (uddhavam) for Kṛṣṇa and Balarāma, and also the unhappiness (anuddhavam) felt by the Vrajavāsīs in separation from Them.
Remembering the sorrow of the Vrajavāsīs who were afflicted with separation from Him, Kṛṣṇa Himself became full of anxiety and reflected, “Who is there in this city of Mathurā qualified to deliver My message, which will relieve their suffering, and make known to the world the supreme position of the Vrajavāsīs’ prema? Who is there who has performed thousands of austerities in order to delight in the sweet ocean of the Vrajavāsīs’ prema?”
The present verse singles out Uddhava, who had by chance just appeared before Kṛṣṇa to render some service, and designates him as the right person to do the needful. Vṛṣṇīnāṁ pravaro means that Uddhava was respected by all the members of the Vṛṣṇī clan for his exemplary words and deeds. Thus, when Uddhava returns from Vṛndāvana after experiencing the Vrajavāsīs’ prema, and tells the Vṛṣṇīs how the prema of Nanda and Yaśodā, and the gopas and gopīs is thousands of times greater even than their own love for Kṛṣṇa, they would believe it, even though they had been thinking that they had the greatest fortune and love for the Lord since He was their own relative, and that the prema of Vasudeva and Devakī was the highest, since they have the Lord as their son.
The word mantrī indicates that Uddhava was an expert counselor, and therefore would be skilful at consoling the feelings of the Vrajavāsīs. Uddhava was a beloved of Kṛṣṇa (dayitaḥ:vallabha), therefore, he was qualified to drink the nectar of the Vrajavāsīs’ pure love of God. The word sakhā (friend) implies that Uddhava is fluent in discussing conjugal love, just like Subala-sakhā in Vrajabhumi. What was in Uddhava’s heart would manifest in his words even more than with Kṛṣṇa. Thus it is stated in the Bhāgavatam (3.4.31): noddhavo ’nv api man-nyūno, “Uddhava is not even slightly different from Me.” Resembling Kṛṣṇa so much, Uddhava was the perfect person to execute the role of Kṛṣṇa’s messenger in Vṛndāvana.
That Uddhava is the direct disciple of Bṛhaspati (siṣyo bṛhaspateḥ sākṣād) indicates that when Bṛhaspati saw the sharpness of Uddhava’s intellect he personally taught him all the śāstras. However, the suggestion here is that Uddhava lacked knowledge of one particular sāstra which was inaccessible to even Bṛhaspati, namely the topmost knowledge of the science of prema, which controls Śrī Kṛṣṇa Himself. But because Uddhava is so dear to Kṛṣṇa, certainly the Vraja-gopīs would instruct him in this sāstra.
The word buddhi-sattama means that Uddhava is so extremely intelligent that he could understand that knowledge of prema, which Śrī Kṛṣṇa personally spoke to His chief queens in Dvārakā in the privacy of their personal quarters. The Bhāgavatam (10.83.43) describes how the queens of Dvārakā appreciated the depth of the gopīs’ love:
vraja-striyo yad vāñchanti pulindyas tṛṇa-vīrudhaḥ
gāvaś cārayato gopāḥ pada-sparśaṁ mahātmanaḥ
“We [Dvārakā queens] desire the same contact with the Śrī Kṛṣṇa’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire—the touch of the dust He leaves on the plants and grass as He tends His cows.”
Śrī Hari-vaṁsa states that Uddhava is the son of Vasudeva’s brother Devabhāga: uddhavo devabhāgasya mahā-bhāgaḥ suto ’bhavat. In other words, he is Kṛṣṇa’s cousin-brother. In reference to this statement, Nanda addresses Uddhava as mahā-bhāgaḥ (greatly fortunate) in verse sixteen of this chapter. The word uddhava literally means “a festival of joy.” The words sākṣād uddhavo can be taken as one phrase, meaning that Uddhava was actually festivity personified. Thus when the Vrajavāsīs see him they will become blissful.
|| 10.46.2 ||
tam āha bhagavān preṣṭhaṁ bhaktam ekāntinaṁ kvacit
gṛhītvā pāṇinā pāṇiṁ prapannārti-haro hariḥ
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