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.

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COMMENTARY

How did time pass in a moment (kṣaṇa-prāyāṇy) in Uddhava’s presence? The name Uddhava means extreme bliss, and besides Kṛṣṇa had also empowered Uddhava with the capacity to bestow bliss on others. Thus time passed in a moment for the Vrajavāsīs, who felt extreme happiness in the association of Uddhava, bliss personified.

|| 10.47.56 ||

sarid-vana-giri-droṇīr vīkṣan kusumitān drumān

kṛṣṇaṁ saṁsmārayan reme hari-dāso vrajaukasām

TRANSLATION

That servant of Lord Hari, seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vṛndāvana by reminding them of Lord Kṛṣṇa.

|| 10.47.57 ||

dṛṣṭvaivam-ādi gopīnāṁ kṛṣṇāveśātma-viklavam

uddhavaḥ parama-prītas tā namasyann idaṁ jagau

TRANSLATION

Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows.

COMMENTARY

Having observed the transcendental madness (viklavam) of the gopīs’, who had attained the highest state of loving ecstasy wherein their minds (ātmā) were always absorbed in Kṛṣṇa (kṛṣṇa-āvesa), and having seen their other exalted qualities (evam-ādi gopīnāṁ), Uddhava loudly sang (jagau: uccair) prayers offering all respect (namasyann) to them. According to Śrīdhara Svāmī, Uddhava spoke loudly to show that it was not improper for one of kṣatriya birth to pay obeisances to mere cowherd girls.

|| 10.47.58 ||

etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo

govinda eva nikhilātmani rūḍha-bhāvāḥ

vāñchanti yad bhava-bhiyo munayo vayaṁ ca

kiṁ brahma-janmabhir ananta-kathā-rasasya

TRANSLATION

[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?

COMMENTARY

Uddhava describes the outstanding glories of the Vraja-gopīs in five verses (58-62).

Uddhava sang, “The gopīs alone have perfected their lives (tanu-bhṛto) by achieving rūḍha-bhāvāḥ (mahābhāva), which those striving for liberation (bhava-bhiyo), those who are liberated (munayo) and devotees such as I (vayam ca) desire but cannot attain. Therefore for one who has attraction (rasa:rāga) to the topics of the unlimited (ananta-kathā) Lord, what is the use of brahminical birth (brahma-janmabhiḥ), the three-fold births by seminal parenthood, the sacred thread initiation and the sacrificial initiation which pertain to brāhmaṇas? There is nothing special about them, since just by attraction to the topics of the unlimited, one can attain 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.”

|| 10.47.59 ||

kvemāḥ striyo vana-carīr vyabhicāra-duṣṭāḥ

kṛṣṇe kva caiṣa paramātmani rūḍha-bhāvaḥ

nanv īśvaro ’nubhajato ’viduṣo ’pi sākṣāc

chreyas tanoty agada-rāja ivopayuktaḥ

TRANSLATION

How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Kṛṣṇa, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.

COMMENTARY

Therefore the reason for someone being most exalted is devotion alone, and not such factors as performance of austerities and knowledge. Though this devotion is the most exalted, it is not deemed so by the common people. Remaining in such a place, pure devotion makes one its own shelter, making him most exalted, worshipable by all and most rarely approachable. In two verses (59-60), Uddhava speaks about this with astonishment, his hair standing on end.

Uddhava sang, “These gopīs are considered lowly on account of their being women, their birth as cowherds and their behavior. Since it is their nature to wander about the forests (vana-carīr), they are naturally contaminated by improper behavior. So where (kva) have these women attained mahābhāva (rūḍha-bhāvaḥ) for Kṛṣṇa, the Supreme Soul, who is the source of all other souls, and superior (paramo) to all His other forms such as the Lord of Vaikuṇṭha?”

The use of the word kva (where) in the first two lines indicates the impossibility of its existence. In other words, where else have such persons as these apparently insignificant and impure gopīs attained the highest perfection of life, namely unalloyed pure love for Kṛṣṇa? It seems most astonishing that they could be so spiritually elevated. But on thinking a moment, Uddhava decided, “Ah, it is not so amazing!”

Uddhava continued thinking, “Certainly (nanu) the Supreme Lord (īśvaraḥ:Bhagavān) can give this most auspicious thing to such persons as this, who are without philosophical knowledge (avidusaḥ) of ātmā and Brahman, and not just to perfected persons. To devotees like the gopīs Kṛṣṇa gave liberation from saṁsāra and the pure ecstatic taste of His love, which is difficult to attain even for liberated souls. Nectar (amṛta), the king of medicines (agada-rāja), gives substantial benefits (chreyas:śreyaḥ) by bestowing a unique sweet taste along with dispelling a person’s disease, even to one ignorant of its identity. Similarly, why then should Kṛṣṇa not give that most exalted mahābhāva, which even devotees like Nārada cannot attain, to these gopīs who are perfect in devotion (bhakti-siddha) and eternally liberated (nitya-siddha)? Besides that, these gopīs are in full knowledge of Kṛṣṇa’s personal form and identity, qualities, opulences and sweetness. And they have engaged their intelligence in Kṛṣṇa’s service, as well as all the limbs of their bodies, their youth, feminine charms and all their ornaments.”

There are three types of adulterous women (vyabhicāra-duṣṭāḥ: corrupted by deviation). The first is a woman who enjoys both her husband and a lover, being faithful to neither. Both ordinary society and the scriptures condemn this conduct. The second type of adulterous woman is she who abandons her husband to enjoy only with her lover. Society and the scriptures also condemn this behavior, although such a fallen woman may be said to at least have the good quality of dedicating herself to a single man. The last kind of adulterous woman is she who abandons her husband and enjoys in the attitude of being a lover of Kṛṣṇa. Although foolish, common people criticize this position, such behavior is glorified by those who are wise in spiritual science. Therefore learned members of society and the revealed scriptures praise such single-minded devotion to the Lord. Such was the gopīs’ behavior. Thus the term vyabhicāra-duṣṭāḥ, “corrupted by deviation,” indicates the apparent resemblance between the gopīs’ behavior and that of ordinary adulterous women.

The characteristics of rūḍha-bhāvaḥ or mahābhāva are described in Ujjvala-nīlamanī.

|| 10.47.60 ||

nāyaṁ śriyo ’ṅga u nitānta-rateḥ prasādaḥ

svar-yoṣitāṁ nalina-gandha-rucāṁ kuto ’nyāḥ

rāsotsave ’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-

labdhāśiṣāṁ ya udagād vraja-vallabhīnām

TRANSLATION

When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs 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 a 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 material estimation?

COMMENTARY

Śrī Kṛṣṇa, the best of all avatāras, exists on the highest platform of purity and morality, and thus He always remained praiseworthy by all, even while accepting worldly criticism for His cow-tending, wandering in the forest, taking meals with young monkeys, stealing yogurt and seducing other men’s wives. Similarly, the gopīs, who are the essence of Kṛṣṇa’s pleasure potency (hlādinī-śakti), achieved the highest standard of purity and auspiciousness, even in comparison to the goddesses of fortune, and thus the gopīs are supremely glorious, even though they were criticized by worldly people because they were mere cowherd women living in the forest and behaving in an apparently improper way.

Uddhava said, “Oh, even Lakṣmī, who resides upon the chest of Lord Nārāyaṇa, and who has enjoyed unlimitedly with Him, never got such mercy. What then to speak of the women of heaven (svar-yoṣitāṁ), the wives of Lord Upendra (Vāmanadeva) and other incarnations, who possess extraordinary beauty, good qualities, and fine fragrance like that of a lotus.”

In this verse the supreme position of the gopīs is established in that they achieved the rare mercy of being embraced around their necks by the arms of Kṛṣṇa during the rāsa dance. This statement also implies that among all auspicious events, the rāsa dance is the most excellent.

|| 10.47.61 ||

āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ

vṛndāvane kim api gulma-latauṣadhīnām

yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā

bhejur mukunda-padavīṁ śrutibhir vimṛgyām

TRANSLATION

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

COMMENTARY

Uddhava said, “As it has been proved that the gopīs’ love is the most rare to attain, it would be improper to desire it. Therefore it was with lack of judgment that I have said ‘that mahābhāva which those desiring liberation, the liberated and devotees like me hanker after’ (v. 58). But now with proper consideration, let me correctly express my desire. I want to be born as some low shrub, creeper or grass upon which the gopīs will place their feet (āsām aho caraṇa-reṇu).”

One may question: “But what is that supreme excellence of the gopīs’ worship, that you desire their foot dust, rather than that of such exalted personalities as Lakṣmī?”

Uddhava replies, “I have never seen such intense worship where one can break all the mundane principles of religiosity, shyness and sense control. Every night, the Vraja-gopīs give up all shame, their respectable upbringing and religious codes, which are as hard as thunderbolts to break, and run off to meet Kṛṣṇa. At the time of returning home, they are completely oblivious as to whether they are following the right footpath or not. Then they will place their blessed feet upon my head, which will be present there in the form of some blade of grass. 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 my life will be successful only if I am born as a blade of grass in Vṛndāvana!”

|| 10.47.62 ||

yā vai śriyārcitam ajādibhir āpta-kāmair

yogeśvarair api yad ātmani rāsa-goṣṭhyām

kṛṣṇasya tad bhagavataḥ caraṇāravindaṁ

nyastaṁ staneṣu vijahuḥ parirabhya tāpam

TRANSLATION

The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these gopīs’ breasts, and by embracing those feet the gopīs gave up all distress.

COMMENTARY

In this verse Uddhava again glorifies the mahābhāva of the gopīs which is inaccessible to Lakṣmī and others.

Uddhava said, “Indeed (vai), the gopīs relieved their mental anguish at the rāsa arena (rāsa-goṣṭhyām) by embracing the lotus feet of Kṛṣṇa to their breasts. These are the same lotus feet that Brahmā, Lakṣmī and others worship in their minds (ātmani), but can never touch directly.”

This point is explained in such verses as: yad-vāñchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā, “Desiring to touch Your lotus feet, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows.” (SB 10.16.36)

|| 10.47.63 ||

vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ

yāsāṁ hari-kathodgītaṁ punāti bhuvana-trayam

TRANSLATION

I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.

COMMENTARY

After glorifying the gopīs, Uddhava offers his respects in this verse: Uddhava said, “I offer my respects to the foot dust of the cowherd women of Vraja continuously, as long as I do not get birth as a blade of grass, which will make it easy to get their foot dust. Their loud songs about the form, qualities and pastimes of Kṛṣṇa purify the three worlds, removing the contamination of ignorance.” In the phrase pāda-reṇum abhīkṣṇaśaḥ, the affix śa indicates “perpetually,” not just three or five times a day.

In relation to this section, Vyāsa and other great commentators have concluded as follows: Among all the devotees, those who worship Kṛṣṇa are the best, since Kṛṣṇa is the original Supreme Personality of Godhead (svayam bhagavān). Among those devotees, those who are Kṛṣṇa’s immediate associates in His pastimes are more intimate, because of their loyalty in following Him. Among these intimate associates, Uddhava is the best, for it is said about Uddhava: tvam tu bhāgavateṣv aham, “Among the devotees I am Uddhava” (SB 11.16.29). And also noddhavo ’ṇv api man-nyūno, “Uddhava is not less than Myself.” (SB 3.4.31)

Despite his extremely elevated position, however, Uddhava himself desired the bhāva of the Vraja-gopīs and had the greatest regard for them. According to Śrī Vaiṣṇava-toṣaṇī, Śrī Uddhava did not offer such respect even to Kṛṣṇa’s queens in Dvārakā. Among the gopīs, Śrī Rādhā is the highest and following Her is the highest achievement.

|| 10.47.64 ||

śrī-śuka uvāca

atha gopīr anujñāpya yaśodāṁ nandam eva ca

gopān āmantrya dāśārho yāsyann āruruhe ratham

TRANSLATION

Śukadeva Gosvāmī said: Uddhava, the descendant of Daśārha, then took permission to leave from the gopīs and from mother Yaśodā and Nanda Mahārāja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot.

COMMENTARY

Begging their permission (anujñāpya), Uddhava bid farewell (āmantrya) and departed.

|| 10.47.65 ||

taṁ nirgataṁ samāsādya nānopāyana-pāṇayaḥ

nandādayo ’nurāgeṇa prāvocann aśru-locanāḥ

TRANSLATION

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