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All the days that Uddhava dwelled in Nanda’s cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Kṛṣṇa.
Содержание книги
- 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.
- All the days that Uddhava dwelled in Nanda’s cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Kṛṣṇa.
- As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows.
- Kṛṣṇa Pleases His Devotees
- Having thus gotten the hard-to-get Supreme Lord by the simple act of offering Him body ointment, unfortunate Trivakrā submitted to that Lord of freedom the following request.
- Trivakrā said:] O beloved, please stay here with me for a few days more and enjoy. I cannot bear to give up Your association, O lotus-eyed one!
- Then Lord Kṛṣṇa, wanting to have some things done, went to Akrūra’s house with Balarāma and Uddhava. The Lord also desired to please Akrūra.
- You both are the original Supreme Person, the cause of the universe and its very substance. Not the slightest subtle cause or manifest product of creation exists apart from You.
- You are indeed the best of Our friends, so please go to Hastināpura and, as the well-wisher of the Pāṇḍavas, find out how they are doing.
- Go and see whether Dhṛtarāṣṭra is acting properly or not. When We find out, We will make the necessary arrangements to help Our dear friends.
- Akrūra’s Mission in Hastināpura
- Kuntīdevī, taking advantage of her brother Akrūra’s visit, approached him confidentially. While remembering her birthplace, she spoke with tears in her eyes.
- Now that I am suffering in the midst of my enemies like a doe in the midst of wolves, will Kṛṣṇa come to console me and my fatherless sons with His words?
- By religiously protecting the earth, delighting your subjects with your noble character, and treating all your relatives equally, you will surely achieve success and glory.
- In this world no one has any permanent relationship with anyone else, O King. We cannot stay forever even with our own body, what to speak of our wife, children and the rest.
- Who can defy the injunctions of the Supreme Lord, who has now descended in the Yadu dynasty to diminish the earth’s burden?
- Kṛṣṇa Establishes the City of Dvārakā
- ukadeva Gosvāmī said: When Kaṁsa was killed, O heroic descendant of Bharata, his two queens, Asti and Prāpti, went to their father’s house in great distress.
- This is the purpose of My present incarnation—to relieve the earth of its burden, protect the pious and kill the impious.
- As the women of the city affectionately looked at the Lord, their eyes wide open with love, they scattered flower garlands, yogurt, parched rice and newly grown sprouts upon Him.
- Lord Kṛṣṇa then presented to the Yadu king all the wealth that had fallen on the battlefield—namely, the countless ornaments of the dead warriors.
- Just as the eighteenth battle was about to take place, a barbarian warrior named Kālayavana, sent by Nārada, appeared on the battlefield.
- Translation. Translation. Commentary. Translation. Translation. After thus discussing the matter with balarāma, the Supreme Personality of Godhead had a fortress twelve yojanas in circumference built within the sea. Inside that fort he had a city bui
- Appearing virtually within reach of Kālayavana’s hands at every moment, Lord Hari led the King of the Yavanas far away to a mountain cave.
- Although insulted in this way, the Supreme Lord entered the mountain cave. Kālayavana also entered, and there he saw another man lying asleep.
- Begged by Indra and the other demigods to help protect them when they were terrorized by the demons, Mucukunda defended them for a long time.
TRANSLATION
O master, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!
COMMENTARY
In this verse the gopīs’ feelings become so strong that they disregard Uddhava and, turning toward Mathurā, call out to Kṛṣṇa in pitiful voices: “O Kṛṣṇa (in this text the first phrase is he nātha he ramā-nātha ), You attract our minds, even though we are unworthy! O lord of Lakṣmī (ramā-nātha), we also need to be mastered. O great reservoir of amazing sweetness and tasteful loving reciprocations, which are begged for (nathyamana) even by Lakṣmī! O master of Vraja (vraja-nātha), Vraja needs Your shelter.”
“O remover of suffering (ārti-nāśana), in the past You performed many inconceivable pastimes to protect us, such as lifting Govardhana Hill to free us from the distress caused by Indra. Now, however, we are in an ocean of the most intense suffering (vṛjina-arṇavāt) caused by separation from You. Please come of Your own accord and save Gokula which will be destroyed either today or tomorrow. O Govinda, come resume Your duties of protecting the cows and supervising their grazing; enough with this sending of messengers!”
|| 10.47.53 ||
śrī-śuka uvāca
tatas tāḥ kṛṣṇa-sandeśair vyapeta-viraha-jvarāḥ
uddhavaṁ pūjayāṁ cakrur jñātvātmānam adhokṣajam
TRANSLATION
Śukadeva Gosvāmī continued: Lord Kṛṣṇa’s messages having relieved their fever of separation, the gopīs then worshiped Uddhava, recognizing him as nondifferent from their Lord, Kṛṣṇa.
|| 10.47.54 ||
uvāsa katicin māsān gopīnāṁ vinudan śucaḥ
kṛṣṇa-līlā-kathāṁ gāyan ramayām āsa gokulam
TRANSLATION
Uddhava remained there for several months, dispelling the gopīs’ sorrow by chanting the topics of Lord Kṛṣṇa’s pastimes. Thus he brought joy to all the people of Gokula.
COMMENTARY
When out of sorrow the gopīs’ hopes for Kṛṣṇa’s return grew dim, and they became eager to give up their lives, Uddhava made them happy by speaking yet other messages, even more confidential. That is the significance of the word “after that” (tatas). Though Śukadeva Gosvāmī has not explicitly described those messages, one can understand them by the results they had on the gopīs.
Kṛṣṇa said [message], “O you who are as dear to Me as life, while you are standing before My messenger Uddhava just close your eyes. Just as the cowherd boys closed their eyes and were delivered from the forest fire, close your eyes and I will deliver you from the devastating fire of separation. Witness My mystic power!”
Hearing this, the gopīs closed their eyes. In a flash of a second, yogamāyā compressed millions of years of time into a single moment. Kṛṣṇa then appeared on that spot, and in the company of the gopīs enjoyed the rāsa dance in the Vṛndāvana forest, playing dice, drinking honey liquor, water sporting and swing pastimes. By enjoying all these pastimes, the gopīs forgot all their pains of separation. Seeing that all their limbs were exuberant in ecstasy, Uddhava paused a moment and then said, “Now ladies, open your eyes again.” Upon opening their eyes the gopīs felt that they had taken a new birth through the bestowal of a thousand-fold bliss as when they had closed their eyes. Recognizing Uddhava as nondifferent from Kṛṣṇa (adhokṣaja), they then worshiped Uddhava. The syllable adho in the word adhokṣajam means downward (adhaḥ); aksa means eyes; and ja means birth.
Kṛṣṇa said (message), “O women filled with prema! If you give up your lives, I will also give up My life upon hearing this news. Don’t doubt it! Swearing a thousand times, I declare that you are My very life! Even though I am trying to go to Vraja at every moment, I am unable to do so. Perhaps I am being kept here because the time of the endeavor is not right, or else because the love the Mathurā-vāsīs have for Me is an obstacle.”
By such messages the gopīs’ fever of separation (viraha-jvarāḥ) caused by their thinking that Kṛṣṇa had no love for them was completely dispelled (vyapeta). Thinking that adhokṣaja Kṛṣṇa was afflicted by the pain of separation like themselves (ātmānam:ātma-tulyam), or else thinking that Kṛṣṇa was their very life (ātmānam: ātmā:svā:own, anam:prana:breath), the gopīs then worshiped Uddhava.
The gopīs said, “O Uddhava, you have spoken well. Now even at the cost of suffering the greatest pain we will remain alive. If you had not given this message we would have certainly died, and everything would have been destroyed. Therefore by saving us you have fulfilled our desire to protect everyone involved, and thus we worship you.”
The external meaning that the gopīs recognized their own souls (ātmānam) as one with the transcendental Lord, the Supersoul, is simply a meaning to bewilder the asuras. This is not the real meaning. Indeed, this scriptural passage is just like the Mohinī incarnation in its effect. For the prema-bhakta, oneness of the Lord and the jīva is insipid. What to speak then how repulsive it would be for the gopīs, who are the crest jewel of all unalloyed pure devotees, to think such a thing?
Indeed, Śrīdhara Svāmī, who knows best the purport of advanced scriptures, has stated:
tat-kathāmṛta-pāthodhau, viharanto maha-mudaḥ
kurvanti kṛtinaḥ kecic, catur-vargaṁ tṛṇopamam
“Any person who has become mad with bliss by sporting in the nectarean ocean of topics of Kṛṣṇa thinks of the four goals of human life as insignificant as a blade of grass.”
It can be seen that even the most potent knowledge of the soul (ātma-jñāna) can never cover one who has fully developed kṛṣṇa-prema. When Vasudeva and Arjuna saw the mahāiśvarya aspect (supreme opulence) of Kṛṣṇa, their parental and friendly relationships became covered by dāsya-bhakti (devotion in the mood of servitude), but not by brahma-jñāna, knowledge of Brahman. It has been seen that the Vrajavāsīs were merged in brahma-jñāna, but this was only to show their distaste for knowledge of Brahman.
“Kṛṣṇa brought the Vrajavāsīs to the lake of Brahman, merged them in it and then brought them out: te tu brahma-hradam nītā magnāḥ kṛṣṇena coddhṛtāḥ (SB 10.28.16).” The word ca-uddhṛtāḥ (“brought them out” or “delivered them”) is specifically used in the text. Just as living entities are delivered from the ocean of saṁsāra, the inhabitants of Vraja were delivered from the repulsive Brahman. Furthermore, if the gopīs had developed monistic ātma-jñāna (realization of the soul as one with Brahman), then they would not have spoken to Balarāma with such unsettled minds as they did when He later returned to Vraja;
gopyo hasantyaḥ papracchū rāma-sandarśanādṛtāḥ
kaccid āste sukhaṁ kṛṣṇaḥ pura-strī-jana-vallabhaḥ
Śukadeva Gosvāmī said, “Honored to have the personal audience of Lord Balarāma, the young gopīs, smiled and asked Him, ‘Is Kṛṣṇa, the darling of the city women, living happily?’” (SB 10.65.9)
“One gopī said, ‘It is astonishing that the intelligent women of Mathurā have faith in the words of the ungrateful, fickle hearted Kṛṣṇa.’”
“Another gopī said, ‘They must have developed faith in His words because He speaks so wonderfully, and also because His beautiful smiling glances arouse their lust.’” (SB 10.65.13)
Indeed, if the Vraja-gopīs had attained the stage of brahma-jñāna they could never speak, as they are going to in the future, such jealous words (as quoted above) indicative of their ignorance of the soul or Brahman.
|| 10.47.55 ||
yāvanty ahāni nandasya vraje ’vātsīt sa uddhavaḥ
vrajaukasāṁ kṣaṇa-prāyāṇy āsan kṛṣṇasya vārtayā
TRANSLATION
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