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.

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TRANSLATION

While Kṛṣṇa’s messenger continued speaking with Nanda, the night ended, O King. The women of the cowherd village rose from bed and, lighting lamps, worshiped their household deities. Then they began churning the yogurt into butter.

COMMENTARY

Though the entire night passed in discussion, Uddhava could not pacify Nanda and Yaśodā nor get them to accept his advice. Then Nanda considered things in this way: “Uddhava wants to enlighten us by saying that Kṛṣṇa is the Supreme Lord. Do we not know that? At Kṛṣṇa’s name-giving ceremony I heard Garga Muni say, ‘Your son will be equal to Nārāyaṇa in qualities.’ Indeed who else is there more equal to Nārāyaṇa than Kṛṣṇa? Therefore from Garga we learned that our son is Nārāyaṇa. Besides that, we also personally experienced our son to be Nārāyaṇa when He killed Pūtanā, Agha and Baka, lifted Govardhana Hill, stopped the forest fire, and made the ruler of Varuṇaloka offer respects. Certainly I realize that Kṛṣṇa is Nārāyaṇa, the Supersoul and the Supreme Brahman. Nevertheless, nothing inhibits me from thinking of Kṛṣṇa as our son. The proof is Garga’s words: tasmān nandātmajo ’yaṁ te. “O Nanda, this son of yours.” (SB 10.8.19)

“Even though Kṛṣṇa may be the Supreme Lord, we do not think of Him as an object of worship. We simply think of Kṛṣṇa as our son, and find satisfaction by offering Him the remnants of our chewed betel-nut. If He were not our son, our minds would not be satisfied. Before Kṛṣṇa’s birth we could meditate on Nārāyaṇa, our family deity. But now, as soon as we meditate on Nārāyaṇa, Nārāyaṇa appears directly in front of us. This is a sign of the satisfaction in our minds. Therefore acting like this in relation to our son is not a fault. We are certainly Kṛṣṇa’s mother and father.”

“Further, Kṛṣṇa’s own realization in this matter is also proof that we two are His parents. We have seen many times that His face becomes sad if we don’t pamper Him by offering Him the remnants of our chewed betel-nut, lift Him on our laps, embrace Him, kiss Him and so forth.”

“If Yaśodā were not His mother, how could she tie him up when He broke the yogurt pots? Seeing Him unhappy on being tied up, I freed Him and He smiled with happiness. Because we are His parents, Kṛṣṇa accepts our scolding, commands, and even our tying Him up though He may be the Supreme Lord. If it was not a fact that we are Kṛṣṇa’s parents then how could the Supreme Personality, the all-pervading Absolute, become bound up by us?”

“But now, after Kṛṣṇa has killed Cāṇūra, Kaṁsa and others in Mathurā, everyone is telling Him, ‘O Kṛṣṇa, You are certainly the Supreme Lord!’ Moreover, Devakī tells Kṛṣṇa, ‘I am Your mother,’ Vasudeva tells Him, ‘I am Your father,’ others say, ‘We are Your paternal uncles,’ and yet others tell Kṛṣṇa that they are His brothers, relatives and friends. Whenever they try to bring Kṛṣṇa to their various houses by inviting Him there, they simply prolong His stay in Mathurā. Then our son, the crest jewel of proper conduct, looks at their faces and falls further into a terrible trap.”

“Being incapable of returning to His Vraja because of His benevolent nature, I suppose Kṛṣṇa told everyone: ‘Indeed, I am the Supreme Lord, the creator of the universe. Who can be My mother, who can be My father, and who can be My relative? Just look in all the scriptures and you will see that I belong only to that person who renders devotional service to Me and no one else. Only to his house will I go, and he alone is My father and other relations.’”

Nanda Mahārāja continued to contemplate, “But this Uddhava is simply a child, even though he may be very intelligent. He cannot fathom the depths of my son’s heart. Taking the literal meaning of Kṛṣṇa’s words as if they were Kṛṣṇa’s real thoughts, Uddhava has come from Mathurā and given us this advice. But my son has cleverly spoken quite correctly that ‘He who renders devotion to Me is My father and in his house I reside.’”

“Therefore I am sending this message with Uddhava to Kṛṣṇa: ‘My dear Kṛṣṇa, I have devotion for Your lotus feet. Be merciful and be pleased with me, so that I can attain You by the devotional processes of hearing and chanting about You, remembering You and offering obeisances unto You.’ Receiving this message, my son will announce in the assembly of the Yādavas, ‘O men of the Yadu dynasty, You could not exhibit devotion to Me in this place, but Nanda Mahārāja is doing so. Therefore Nanda Mahārāja is My real father, friend and beloved. I am going to his house.’ Saying this Kṛṣṇa will come here at once.”

At last, Nanda Mahārāja forgot all these deliberations and did not send any message to Kṛṣṇa, due to the influence of the sañcāri-bhāva of humility (dainya). Now, to continue the text: Rising during the brāhma-muhūrta period, the Vraja-gopīs lit lamps and worshiped the entrances (vāstūn samabhyarcya) of their homes, churned yogurt and performed other domestic duties.

|| 10.46.45 ||

tā dīpa-dīptair maṇibhir virejū rajjūr vikarṣad-bhuja-kaṅkaṇa-srajaḥ

calan-nitamba-stana-hāra-kuṇḍala-tviṣat-kapolāruṇa-kuṅkumānanāḥ

TRANSLATION

As they pulled on the churning ropes with their bangled arms, the women of Vraja shone with the splendor of their jewels, which reflected the lamps’ light. Their hips, breasts and necklaces moved about, and their faces, anointed with reddish kuṅkuma, glowed radiantly with the luster of their earrings reflecting from their cheeks.

COMMENTARY

The gopīs’ gem studded armlets, anklets and rows of bangles glittered in the lamp light. As they pulled the churning ropes their breasts, hips and necklaces trembled. Their jeweled earrings lit up their cheeks, and their faces shone with kuṅkuma from the province of Bāhlika.

|| 10.46.46 ||

udgāyatīnām aravinda-locanaṁ vrajāṅganānāṁ divam aspṛśad dhvaniḥ

dadhnaś ca nirmanthana-śabda-miśrito nirasyate yena diśām amaṅgalam

TRANSLATION

As the ladies of Vraja loudly sang the glories of lotus-eyed Kṛṣṇa, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction.

COMMENTARY

The word udgāyatīnām (loudly singing) indicates that the gopīs were absorbed in thinking of lotus-eyed (araviṇda-locanaṁ) Kṛṣṇa and feeling His presence. Thus they sang loudly in great bliss. Dressing nicely with colorful clothing and ornaments, smearing kuṅkuma on oneself, and singing sweetly do not occur in the state of separation and lamentation. Therefore it is understood that at the end of night Uddhava was seeing the manifestation of Vraja with Kṛṣṇa present there, just as he had seen at the end of the previous day upon arriving in Vraja.

|| 10.46.47 ||

bhagavaty udite sūrye nanda-dvāri vrajaukasaḥ

dṛṣṭvā rathaṁ śātakaumbhaṁ kasyāyam iti cābruvan

TRANSLATION

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